IMG 


'W 


Columbia  ®nibcrs;itp 

mti)cCitpo(^etD|9ork 


LIBRARY 


THE  APOCALYPSE 


Explained  accoi^ding  to  the  SpifiiTUAi  Sense 


IN  WHICH  THE  ARCANA 

THEREIN  PREDICTED  BUT  HERETOFORE   CONCEALED 

ARE  REVEALED 


A    POSTHUMOUS   WORK   OF 


EMANUEL     SWEDENBORG 


VOL.    I 


NEW      YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 

SOCIETY 

3    WEST    TWENTY-NINTH    STREET 


MC.MIII. 


33?  .5^ 


V 


TRANSLATORS  XUTE. 

In  this  translation  the  chief  aim  has  been  to  express  the  meaning  of  the 
original  as  fully  and  accurately  as  possible  in  purely  English  words  and  phrases 
In  a  few  instances,  when  the  best  attainable  rendering  seemed  especially  inade- 
quate, the  Latin  word  or  phrase  has  been  inserted  in  parentheses.  This  has 
left  the  translator  free  to  render  the  same  word  in  different  ways,  as  the  context 
seemed  to  demand. 

The  translation  of  this  first  volume  has  been  made  under  the  supervision  of 
the  committee  on  translations  of  the  American  Swedenborg  Printing  and  Pub- 
lishing Society,  and  the  proofs  were  all  carefully  read  by  its  chairman,  Mr. 
E.  A.  Gibbens,  and  such  merits  as  the  translation  possesses  are  due  largely  to 
his  scholarship  and  careful  criticism. 

The  heavy-faced  figures  ([2.1,  [3.1,  etc.)  inserted  in  the  text  indicate  the 
divisions  that  are  employed  in  Potts'  S-wedenborg  Concordance. 

J.  C.  Acer. 


THE  x\POCALYPSE  EXPLAINED. 


APOCALYPSE. 

CHAPTER     I. 

THE  Revelation  of  Jesus  Christ  which  God  gave 
unto  Him  to  show  unto  His  servants  the  things 
which  must  quickly  come  to  pass,  and  signified, 
sending  by  His  angel,  unto  His  servant  John, 

2.  Who  bare  witness  to  the  Word  of  God,  and  to  the 
testimony  of  Jesus  Christ,  whatsoever  things  he  saw. 

3.  Blessed  is  he  that  readeth,  and  they  that  hear,  the 
words  of  the  prophecy,  and  keep  the  things  which  are 
written  therein  ;  for  the  time  is  near. 

4.  John  to  the  seven  churches  which  are  in  Asia: 
Grace  to  you,  and  peace,  from  Him  who  is,  and  who  was, 
and  who  is  to  come ;  and  from  the  seven  spirits  which 
are  in  sight  of  His  throne ; 

5.  And  from  Jesus  Christ,  the  faithful  witness,  the 
First-born  of  the  dead,  and  the  Prince  of  the  kings  of 
the  earth.  Unto  Him  that  loveth  us,  and  washeth  us 
from  our  sins  in  His  blood; 

6.  And  hath  made  us  kings  and  priests  unto  God 
and  His  Father:  to  Him  be  the  glory  and  the  might 
unto  the  ages  of  the  ages.     Amen. 

7.  Behold.  He  cometh  with  the  clouds  ;  and  every  eye 
shall  see  Him,  and  they  who  pierced  Him  ;  and  all  the 
tribes  of  the  earth  shall  mourn  over  Him.  Even  so; 
Amen. 

8.  I  am  the  Alpha  and  the  Omega,  Beginning  and 


6  APOCALYPSE    EXPLAINED. 

End,  saith  the  Lord,  who  is,  and  who  was,  and  who  is 
to  come,  the  Almighty. 

9.  I  John,  who  also  am  your  brother  and  associate 
in  the  affli(5lion  and  kingdom  and  patient  expe61:ation  of 
Jesus  Christ,  was  in  the  isle  that  is  called  Patmos,  for  the 
Word  of  God,  and  for  the  testimony  of  Jesus  Christ. 

10.  I  became  in  the  spirit  on  the  Lord's  day  :  and  I 
heard  behind  me  a  great  voice,  as  of  a  trumpet, 

11.  Saying,  I  am  the  Alpha  and  the  Omega,  the 
First  and  the  Last ;  and,  what  thou  seest  write  in  a 
book,  and  send  to  the  [seven]  churches  which  are 
in  Asia  ;  unto  Ephesus,  and  Smyrna,  and  Pergamum, 
and  Thyatira,  and  Sardis,  and  Philadelphia,  and  Lao- 
dicea. 

12.  And  I  turned  to  see  the  voice  which  spake  with 
me.  And  having  turned,  I  saw  seven  golden  lamp- 
stands, 

13.  And  in  the  midst  of  the  seven  lampstands  one 
like  unto  the  Son  of  man,  clothed  with  a  garment  down 
to  the  foot,  and  girt  about  at  the  paps  with  a  golden 
girdle. 

14.  And  His  head  and  hairs  white  as  white  wool, 
as  snow :  and  His  eyes  as  a  fllame  of  fire. 

1 5.  And  His  feet  like  unto  burnished  brass,  as  if 
glowing  in  a  furnace  ;  and  His  voice  as  the  voice  of 
many  waters. 

16.  And  having  in  His  right  hand  seven  stars;  and 
out  of  His  mouth  a  sharp  two-edged  sword  going  forth  ; 
and  His  face  as  the  sun  shineth  in  his  power. 

17.  And  when  I  saw  Him,  I  fell  at  His  feet  as  dead. 
And  He  laid  His  right  hand  upon  me,  saying  unto  me, 
Fear  not ;  I  am  the  First  and  the  Last ; 

18.  And  the  Living  One  ;  and  I  became  dead  ;  and 
behold  I  am  alive  unto  the  ages  of  the  ages.  Amen : 
and  I  have  the  keys  of  hell  and  of  death. 


PROLOGUE.  7 

1 9.  Write  the  things  which  thou  sawest,  and  the 
things  which  are,  and  tlie  things  which  are  to  be  here- 
after. 

20.  The  mystery  of  the  seven  stars  which  thou  saw- 
est in  My  right  hand,  and  the  seven  golden  lampstands  : 
The  seven  stars  are  the  angels  of  the  seven  churches  ; 
and  the  seven  lampstands  which  thou  sawest  are  the 
seven  churches. 


!•  Many  have  expounded  this  prophetical  book  called  the 
Apocalypse,  but  none  of  them  understood  the  internal  or  spiritual 
sense  of  the  Word.  They  have  therefore  applied  the  particular 
things  in  the  book  to  the  successive  affairs  of  the  church,  which 
they  have  learned  from  histories ;  many  things,  moreover,  they 
have  applied  to  civil  affairs.  For  this  reason  those  expositions  are 
for  the  most  part  conje<5lures,  which  can  never  appear  in  such 
light  as  to  be  affirmed  as  truths.  As  soon,  therefore,  as  they  are 
read,  they  are  put  aside  as  speculations.  The  expositions  of  the 
Apocalypse  now  extant  are  of  this  character,  because,  as  has  been 
said,  their  authors  had  no  knowledge  of  the  internal  or  spiritual 
sense  of  the  Word.  Yet,  in  fa<5t,  all  things  recorded  in  the  Apoc- 
alypse are  written  in  a  style  similar  to  that  of  the  Old  Testament 
prophecies,  and  to  the  style,  in  general,  in  w-hich  everything  in  the 
Word  is  written.  The  Word  in  the  letter  is  natural,  but  in  its 
bosom  it  is  spiritual ;  and  being  such,  it  contains  within  it  a  sense 
that  is  not  at  all  apparent  in  the  letter.  How  the  one  sense  differs 
from  the  other  mav  be  seen  from  what  is  said  and  shown  in  the 
small  work  on  the  White  Horse  and  in  the  appended  extratfts  from 
the  Arcana  Caelestia. 

2.  From  this  it  is  evident,  that  the  Apocalypse,  equally  with 
the  Old  Testament  prophecies,  can  in  no  wise  be  understood,  nor 
can  anything  therein  be  understood,  unless  the  spiritual  sense  be 
known,  and  furthermore  unless  there  be  revelation  from  heaven, 
where  the  whole  Word  is  understood  according  to  that  sense. 
That  this  is  so  the  exposition  itself  that  follows  will  establish. 

3.  In  the  following  exposition  many  passages  are  cited  from 
the  Arcana  Caelestia;  be  it  known,  therefore,  that  they  are  from 
that  work. 


b  APOCALYPSE   EXPLAINED. 

EXPOSITION. 

VERSES   1-3. 

A^  "  The  revelation  of  Jesus  Christ  which  God  gave  unto  Him  to  show  unto  His  servants 
the  things  which  must  quicltly  come  to  pass,  and  signified,  sending  by  His  angel,  unto  His 
servant  John,  who  bare  witness  to  the  Word  of  God,  and  to  the  testimony  of  Jesus  Christ, 
whatsoever  things  he  saw.  Blessed  is  he  that  readeth,  and  they  that  hear,  the  words  of 
the  prophecy,  and  lieep  the  tl  ings  which  are  written  therein  ;  for  the  time  is  near." 

1.  'The  revelation  of  Jesus  Christ"  signifies  predidlions  from  the  Lord  re- 

spe<^ing  the  last  times  of  the  church  [n.  5];  "which  God  gave  unto  Him 
to  show  unto  His  servants"  signifiesy(?r  those  7vho  are  in  truths  from 
good  [n.  6]  ;  "the  things  which  must  quickly  come  to  pass"  signifies 
which  will  certainly  be  \_r\.  7];  "and  signified,  sending  by  His  angel, 
unto  His  servant  John,"  signifies  which  are  revealed  out  of  heaven  to 
those  who  are  in  the  good  of  love  [n.  8,  9]. 

2.  'Who  bare  witness  to  the  Word  of  God,  and  to  the  testimony  of  Jesus 

Christ,"  signifies  to  those  who  in  heart  acknowledge  Divine  truth,  and 
the  Divine  of  the  Lord  in  His  Human  [n.  10]  ;  "whatsoever  things 
he  saw"  signifies  having  their  understanding  enlightened  [n.  11]. 

3.  "Blessed"  signifies  those  in  whom  is  heaven  [n.  12] ;  "is  he  that  readeth" 

signifies  that  they  have  perception  [n.  13]  ;  "and  they  that  hear  the 
words  of  the  prophecy"  signifies  that  they  live  according  to  the  doc- 
trine of  heaven  [n.  14];  "and  keep  the  things  which  are  written 
therein"  signifies /"ww  the  delight  of  the  love  of  truth  [n.  15];  "for 
the  time  is  near"  signifies  such  an  interior  state  [n.  16]. 

5,  {Verse  I.]  "The  revelatioft  of  Jesus  Christ"  signifies  predic- 
tions/rotn  the  Lord  respe^ling  the  last  times  of  the  chtirch. — This 
is  evident  from  the  signification  of  "revelation,"  as  meaning 
predictions  ;  and  since  these  are  from  the  Lord  alone,  it  is  said, 
"the  revelation  of  Jesus  Christ."  The  revelation,  that  is,  predic- 
tions, are  respecting  the  last  times  of  the  church,  since  those  times 
are  especially  treated  of  It  may  be  supposed  that  in  the  Apoc- 
alypse the  successive  states  of  the  church  from  beginning  to  end 
are  treated  of;  these,  however,  are  not  there  treated  of,  but  only 
the  state  of  heaven  and  of  the  church  near  the  end,  when  the  last 
judgment  takes  place,  thus  the  last  times.  The  successive  states 
of  the  church  were  foretold  by  the  Lord  Himself  in  Matthew 
(chap,  xxiv.,  xxv.),  and  in  Mark  (chap,  xiii.)  ;  yet  what  is  there 
given  is  recorded  in  the  Divine  prophetic  style,  that  is,  by  means 
of  correspondences  ;  consequently  it  is  of  such  a  character  that  it 
can  only  be  revealed  and  made  evident  by  the  internal  or  spir- 
itual sense.  (it  has  therefore  been  granted  me  from  the  Lord  to  unfold  these 
things  in  the  Arcana  Caelestia,  at  the  beginning  of  chapters  xxvi.  to  xl.  of  Genesis  ; 
which  explanations  may  be  seen  in  their  order,  in  the  f(5nowing  places :  n.  3353-3356, 
3486-3489,  3650-3655,  3751-3757,  3897-3901,  4056-4060,  4229-4231,  4332-4335. 
4422-4424,  4635-4638,  4661-4664,  4807-4810,  4954-4959,  5063-5071.) 

6.  "Which  God  gave  unto  Him,  to  show  unto  His  servants," 

signifies  /or  those  who  are  in  trtdhs  from  good. — This  is  evident 
from  the  signification  of  "gave  unto  Him  to  show  the  revelation," 


CHAP.   I..  VF.RSF.   I. — N.  8.  9 

as  meanings  to  declare  predictions,  that  is  to  say,  predi(5lions  for 
those ;  and  from  the  siij^nification  of  "  His  servants,"  as  meaning, 
who  are  in  truths  from  c;ood.  Such  are  meant  by  ser\ants  of 
God,  because  those  who  hearken  to  and  ol:)ey  God  are  called, 
in  the  Word,  servants  of  Ciod.  Hearkening  and  obedience  are 
possible  only  with  those  who  are  in  truths  from  good,  and  not 
with  those  who  are  in  truths  alone,  or  in  truths  without  good  ;  for 
these  have  truths  in  the  memory  only,  and  not  in  the  life  ;  whereas 
those  who  are  in  truths  from  good  have  truths  in  the  life,  and  those 
who  have  truths  in  the  life  do  them  from  the  heart,  that  is,  from 
love.  Be  it  known,  that  no  truth  ever  enters  into  the  life  of  man  un- 
less the  man  be  in  good,  for  good  is  of  love,  and  love  makes  the 
whole  man  ;  a  man  therefore  receives  into  his  life  all  truths  that 
agree  with  his  love.  This  may  be  abundantly  seen  from  the  fact, 
that  whatever  a  man  loves  he  apjiropriates  to  himself;  and  every- 
thing else  he  casts  from  him,  yea,  turns  himself  away  from  it.  By 
good  is  here  meant  good  of  love  to  the  Lord  and  good  of  love 
towards  the  neighbor ;  for  this  good  is  the  only  spiritual  good, 
and  with  this  truths  of  feith  are  in  accord. 

7.  "  Things  which  must  quickly  come  to  pass  "  signifies  which 
will  certainly  be. — This  is  evident  from  the  signification  of  "things 
which  must  come  to  pass,"  as  meaning  things  that  must  needs 
be;  and  from  the  signification  of  "quickly,"  as  meaning  what  is 
certain  and  full  (A.C.,-n.  5284,  6783).  Those  who  look  at  all  things 
in  the  Word  according  to  the  sense  of  the  letter,  do  not  know 
otherwise  than  that  "quickly"  signifies  quickly;  thus  here,  that 
the  things  predi6led  in  the  Apocalypse  were  to  occur  quickly  ;  from 
which  they  are  led  to  wonder  that  so  long  a  time  has  elapsed  and 
yet  the  last  judgment  has  not  taken  place.  But  those  who  are  ac- 
quainted with  the  internal  sense  of  the  Word,  see  the  meaning  to 
be  not  quickly,  biit  certainly.  They  see  that "  quickly  "  means  cer- 
tainly, because  quickly  involves  time,  and  time  is  proper  to  nature  ; 
thus  quickly  is  a  natural,  not  a  spiritual  expression  ;  and  in  the 
Word,  all  natural  expressions  signify  the  spiritual  things  that  cor- 
respond to  them  ;  since  the  Word  in  its  bosom  is  spiritual,  while  in 
the  letter  it  is  natural.    Thus  it  is  that  "quickly"  signifies  what  is 

certam.  (That  time  is  proper  to  nature,  and,  in  the  spiritual  world,  corresponds 
to  state  of  life,  may  be  seen  in  Heaven  and  Hell,  in  the  chapter  on  Time  in  Heaven, 
n.  162-169.) 

S«  "And  signified,  sending  by  His  angel,  to  His  servant  John," 
signifies  which  are  revealed  out  of  heaven  to  those  ivho  are  in 
the  good  of  love. — This  is  evident  from  the  signification  of  "sig- 
nified," as  meaning  the  things  in  the  sense  of  the  letter  that  con- 


lO  APOCALYPSE    EXPLAINED, 

tain  and  thus  signify  those  that  are  in  the  internal  sense ;  for  it  is 
said,  "  the  revelation  which  God  gave ...  to  show,  —  and  signified  ;" 
and  by  the  things  that  He  signified  are  meant  those  that  are  in  the 
sense  of  the  letter,  because  these  all  signify,  while  the  things  that 
are  signified  are  those  that  are  contained  in  the  internal  sense. 
All  things  in  the  Word,  in  fa6l,  are  significative  of  spiritual  things, 
which  are  in  the  internal  sense.  This  is  also  evident  from  the  sig- 
nification of  "sending  by  His  angel,"  as  meaning,  wnich  are  re- 
vealed out  of  heaven  ;  for  "to  send"  is  to  reveal, and  "by an  angel" 
is  out  of  heaven.  "  To  send"  is  to  reveal,  because  everything  that 
is  sent  out  of  heaven  is  revelation  ;  for  that  which  is  therein  is  what 
is  revealed  ;  and  this  is  the  spiritual  which  relates  to  the  church 
and  its  state ;  but  with  man  this  is  changed  into  the  natural,  such 
as  is  expressed  in  the  sense  of  the  letter  in  the  Apocalypse  and 
elsewhere  in  the  Word.  That  which  comes  out  of  heaven  can  be 
presented  to  man  in  no  other  way ;  for  the  spiritual  falls  into  its 
corresponding  natural  when  it  descends  out  of  the  spiritual  world 
into  the  natural.  This  is  why  the  prophetic  Word  in  the  sense  of 
the  letter  is  such  as  it  is,  and  being  such,  is  in  its  bosom  spiritual 
and  Divine.  By  "angel"  is  meant  "out  of  heaven,"  because  that 
which  an  angel  speaks  is  out  of  heaven  ;  tor  when  an  angel  com- 
municates to  man  such  things  as  relate  to  heaven  and  the  church, 
he  does  not  speak  as  man  speaks  with  man,  who  brings  forth  out 
of  his  memory  what  another  has  told  him  ;  but  that  which  an  angel 
speaks  flows-in  continuously,  not  into  his  memory,  but  immediately 
into  his  understanding,  and  from  that  into  words.  From  this  it 
is  that  all  things  that  the  angels  spake  to  the  prophets  are  Divine, 
and  not  at  all  from  the  angels.  Whether  it  be  said,  that  these 
revelations  are  out  of  heaven,  or  are  from  the  Lord,  it  is  the  same  ; 
because  the  Divine  of  the  Lord  with  the  angels  constitutes  heaven, 
and  nothing  whatever  from  the  angels'  proprium  [self-hood,  or 

what  is  their  own].  (This  may  be  better  understood  from  what  is  said  and 
shown  in  Heaven  and  Hell,  n.  2-12,  254.)       [2.]     The    things  revealed  OUt 

of  heaven  are  said  to  be  for  those  who  are  in  the  good  of  love, 
because  it  is  said,  "sending  by  His  angel  to  His  servant  John," 
and  by  "John"  those  who  are  in  the  good  of  love  are  represented 
and  meant.  For  by  the  twelve  apostles  are  represented  and  sig- 
nified all  in  the  church  who  are  in  truths  from  good  ;  consequently, 
all  truths  from  good,  from  which  is  the  church  ;  and  by  each 
of  the  apostles  something  special;  thus  by  "Peter"  faith;  by 
"James"  charity;  and  by  "John"  the  good  of  charity  or  good 
of  love.  Because  John  represented  this  good,  the  revelation  was 
made  to  him  ;   for  revelation  out  of  heaven,  such  as  this,  can  be 


CHAP.   I.,  VERSE    I. — N.  Q.  U 

made  only  to  those  who  are  in  the  good  of  charity  or  of  love. 
Others,  indeed,  can  hear  the  things  that  are  from  heaven,  but 
they  cannot  perceive  them.  Only  those  who  are  in  the  good 
of  love  have  spiritual  percc])tion.  This  is  because  they  receive 
heavenly  things  not  only  with  the  hearing,  but  also  with  the 
love ;  and  to  receive  with  the  love  is  to  receive  fully,  since  the 
things  so  received  are  loved  ;  moreover,  those  who  thus  recei\e, 
see  these  things  in  their  understanding,  where  the  sensation  of 
their  internal  sight  is.  That  this  is  so  has  been  proven  to  me  by 
much  experience.  It  might  also  be  elucidated  by  much  rational 
argument;  but  the  subjecl  cannot  just  now  be  further  amplit^ied. 
It  is  here  only  nece.ssary  to  say,  that  all  names  mentioned  in 
the  Word  signify  not  persons  but  things  ;  that  "John,"  for  in- 
stance, signifies  such  as  are  in  the  good  of  love,  thus  in  the  ab- 

Stra6l  the  good  of  love  itself.  (That  all  names  in  the  Word  signify  things 
may  be  seen  in  the  Arcana  Caelestia.  n.  768,  1888,  4310,  4442,  10329.  That  the 
names  of  persons  and  things  in  the  Word  cannot  enter  heaven,  but  that  they 
are  changed  into  the  things  that  they  signify,  n.  1876,  5225,  6516,  10216,  10282, 
10432.  How  choice  the  internal  sense  of  the  Word  is,  even  where  mere  names  are 
mentioned,  illustrated  by  examples,  n.  1224,  1264,  1888.  That  the  twelve  disciples 
of  the  Lord  represented,  and  thus  signified,  all  things  of  faith  and  love  in  the  com- 
plex, in  like  manner  as  the  twelve  tribes  of  Israel,  n.  2129,  3354,  3488,  3858,6397. 
That  "  Peter,"  "  James,"  and  "  John  "  represented,  and  thus  signified,  faith,  charity, 
and  good  of  charity,  in  their  order,  see  preface  to  xviii.  and  xxii.  Gen.,  n.  3934,  8581. 
10087.) 

9«  When  one  is  aware  that  all  names  in  the  Word  signify 
things,  and  that  the  names  of  the  twelve  sons  of  Jacob,  or  of  the 
twelve  tribes,  signify  all  truths  and  goods  of  the  church  in  the 
complex  ;  and  in  like  manner,  the  names  of  the  twelve  disciples 
of  the  Lord  ;  and  that  "  Peter,"  "James,"  and  "John"  signify  faith, 
charity,  and  good  of  charity  ;  he  can  see  many  arcana  in  the  Word  ; 
as  for  example,  why 

The  Lord  gave  the  name  "Peter"  to  Simon,  and  to  James  and  John 
the  name  "  Boanerges,"  which  means  "sons  of  thunder"  {Mark  iii. 
[16.]  17). 

For  "  Peter,"  like/><f/ra  [rock],  signifies  the  Lord  as  to  truth  from 
good,  or  faith  from  chanty;  and  "sons  of  thunder"  signify  those 
who  from  affection,  which  is  of  love,  receive  the  truths  of  heaven. 

(That  "  rock  "  signifies  the  Lord  in  respedt  to  truth  from  good,  or  faith  from  charity, 
see  A.C..  n.  8581,  10580;  in  like  manner  the  "stone  of  Israel,"  n.  6426;  and  that 
"  thunders"  signify  Divine  truths  from  heaven,  n.  7573.  8914 ;  and  "  lightnings  "  the 
splendors  thereof,  n.  8813;    whence  thunders  were  called  "voices,"  n.  7573,  8914.) 

[2.]  I  will  here  mention  some  arcana  that  may  be  seen  by  those 
who  are  aware  that  "Peter"  signifies  faith,  and  "John"  good  of 
charity. 

First,  whv  the  Lord  ^^id  to  Peter, 


12  APOCALYPSE    EXPLAINED. 

*'  I  also  say  unto  thee,  Thou  art  Peter,  and  upon  this  rock  will  I  build 
My  church;.,  .and  I  will  give  unto  thee  the  keys  of  the  kingdon) 
of  the  heavens"  (Matt.  xvi.  i8,  19). 

It  appears  from  the  letter,  as  if  that  power  were  given  to  Peter, 
when  in  fa 61  no  power  was  g"iven  to  Peter ;  but  it  was  so  said  to 
him  because  "  Peter"  signified  truth  from  good,  which  is  from  the 
Lord  ;  and  truth  from  good,  which  is  from  the  Lord,  has  all  power, 
thus  the  Lord  has  all  power  from  good  through  truth.    (That  this  is 

so  may  be  seen  illustrated  in  the  Last  yudg/nent,  n.  57.) 

A  second  arcaiiutn  that  may  be  seen,  when  it  is  known  that 
"  Peter  "  signifies  faith,  is,  why  the  Lord  said  to  him,  that 

"  Before  the  cock  crowed,  he  would  deny  Him  thrice  ;"  which  also  came 
to  pass  (Matt.  xxvi.  34,  seq.). 

By  these  words  is  signified,  that  in  the  last  time  of  the  church 
there  would  be  no  faith  in  the  Lord,  because  no  charity ;  for 
"cock-crowing,"  as  well  as  "twilight,"  signifies  the  last  time  of 
the  church  (n.  10134) ;  and  "three"  or  "thrice,"  signifies  what  is 

complete  to  the  end  (n.  2788,  4495,  5159,  9198,  10127.  That  the  end  of  the 
church  is  when  there  is  no  faith,  because  no  charity,  see  Last  yudgment,  n.  33-39, 
seq.) 

[3.]    A  third  arcanum  that  may  be  seen  is  what  is  signified 
by  the  following  words  concerning  Peter  and  John  : 

"  Jesus  saith  to  Simon  Peter,  Simon,  son  of  Jonas,  lovest  thou  Me ? 

He  saith  unto  Him,  Yea,  Lord,  thou  knowest  that  I  love  Thee.  He 
saith  unto  him.  Feed  My  lambs.  He  saith  to  him  again  a  second 
time,  Simon,  son  of  Jonas,  lovest  thou  Me?  He  saith  unto  Him, 
Yea,  Lord,  thou  knowest  that  I  love  Thee.  He  saith  unto  him.  Feed 
My  sheep.  He  saith  unto  him  the  third  time,  Simon,  son  of  Jonas, 
lovest  thou  Me?  Peter  was  grieved  because  He  said  unto  him  the 
third  time,  Lovest  thou  Me?  And  he  saith  unto  Him,  Lord,  thou 
knowest  all  things ;  thou  knowest  that  I  love  Thee.  Jesus  saith 
unto  him,  Feed  My  sheep.  Verily,  verily,  I  say  unto  tiiee.  When 
thou  wast  young,  thou  girdedst  thyself,  and  walkedst  whither  thou 
wouldest ;  but  when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird  thee,  and  lead  thee  whither  thou 

wouldest  not And  when  He  had  thus  spoken,  He  saith  unto 

him.  Follow  Me.  Peter,  turning  about,  seeth  the  disciple  whom 
Jesus  loved,  following,  ...,and  he  saith,  Lord,  this  [man  is]  what? 
Jesus  saith  unto  him.  If  I  will  that  he  tarry  till  I  come,  what  is  that 
to  thee  ?     Follow  thou  Me  "  {John  xxi.  15-22). 

What  these  things  signify  no  one  can  know  unless  he  is  ac- 
quainted with  the  internal  sense,  and  knows  that  "Peter"  sig- 
nifies faith,  and  "John"  the  good  of  charity,  thus  that  "Peter" 
signifies  those  in  the  church  who  are  in  faith,  and  "John"  those 
who  are  in  good  of  charity.  That  Jesus  said  to  Peter  three  times, 
"Lovest  thou  Me?"  and  that  Peter  said  three  times,  "Thou 
knowest  that  I  love  Thee,"  and  that  Jesus  then  said,  "  Feed  My 


CHAP.    I.,   VERSE    I. — N.   9.  I3 

lambs,"  and  "  Feed  My  sheep,"  signifies  that  those  who  are  in  faith 
from  love,  ought  to  instru61  those  who  are  in  good  of  love  to 
the  Lord,  and  in  good  of  chanty  towards  the  neighbor  ;  for  those 
who  are  in  faith  from  love  are  also  in  truths,  and  those  who  from 
this  are  in  truths,  instru6l  concerning  good,  and  lead  to  good ; 
for  all  spiritual  good  that  a  man  has,  is  gained  and  implanted  by 

truths.  (That  "  lambs  "  signify  those  who  are  in  the  good  of  innocence  and  of  love 
to  the  Lord,  may  be  seen  A.  C,  n.  3994,  10132 ;  that "  sheep  "  signify  those  who  are  in 
the  good  of  charity  towards  the  neighbor,  n.  4169,  4809 ;  and  that  "  to  feed  "  is  to  in- 

strua,  n.  5201, 6078.)  [4.]  Faith,  as  it  was  to  be  in  the  first  period  of 
the  church  and  in  the  last,  is  then  described  by  the  Lord.  The  first 
period  of  the  church  is  meant  by  "when  thou  wast  young,"  and 
its  last  by  "when  thou  shalt  be  old."  That  when  Peter  "was 
young  he  girded  himself  and  walked  whither  he  would,"  signifies 
that  in  the  first  period  of  the  church  men  would  imbibe  truths 
from  the  good  of  charit}'  and  would  a(5l  from  freedom  ;  for  to  a6l 
from  freedom  is  to  nS.  from  afre(5tion  for  truth  from  good.  "  When 
thou  shalt  be  old  thou  shalt  stretch  forth  thy  hands,  and  another 
shall  gird  thee  and  lead  thee  whither  thou  wouldest  not,"  signifies 
that  in  the  last  period  of  the  church  they  would  no  longer  imbibe 
truths  from  the  good  of  c'harity,  thus  would  not  know  them  in 
any  other  way  than  as  declared  on  another's  authority  ;  and  thus 
would  be  m  a  servile  state ;  for  a  servile  state  ensues  when  good 

does  not  lead.  (That  "garments"  signify  truths,  see  A.C.,  n.  1073,  2576, 
5319,  5934,  9212,  9216,  9952,  10536;  and  that  therefore  to"  gird  oneself"  denotes  to 
imbibe  and  perceive  truths,  n.  9952.  That  to  "walk  "  Is  to  &<Si  and  live;  to  adl 
from  freedom  is  to  adl  from  love  or  affedlion,  since  what  a  man  loves  that  he  does 
freely,  n.  2870,  3158,  8987,  8990,  9585,  9591.  That  every  church  begins  from  charity, 
but  that  in  process  of  time  it  turns  aside  to  faith,  and  at  length  to  faith  alone,  n.  1834, 

1833,  2231,  4683,  8094.)  [5.]  Smce,  in  the  last  period  of  the  church, 
faith  becomes  such  that  it  rejedls  the  good  of  charity,  saying  that 
faith  alone  constitutes  the  church  and  is  saving,  and  not  good  of 
life  which  is  charity,  Jesus  said  to  Peter,  by  whom  such  faith  is  here 
meant,  "Follow  Me;  and  Peter,  turning  about,  seeth  the  disciple 
whom  Jesus  loved,  following;...  and  he  saith,  Lord,  what  [is]  this 
[man]?"  By  this  is  signified  that  faith,  in  the  last  period  of  the 
church,  would  turn  itself  away  from  the  Lord ;  for  it  is  said  of 
Peter,  by  whom  such  faith  is  signified,  that  "turning  about,  he 
^  saw  :"  also  that  he  said  of  the  disciple  whom  Jesus  loved,  that  is, 
of  John,  by  whom  is  signified  good  of  charity,  "what  [is]  this 
[man]?"  that  is,  that  he  is  not  anything.  But  Jesus  said  to  him, 
"  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee.  Follow 
thou  Me."  By  this  is  signified  that  the  good  of  charity  will  fol- 
low the  Lord,  and  will  acknowledge  Him,  even  to  the  last  period 


14  APOCALYPSF.    EXPLAINED. 

of  the  old  church,  and  the  first  o(  the  new.     (That  the  last  period  of 

the  old  church  is  called  "  the  consummation  of  the  age,"'  and  the  beginning  of  the 
new  church  "  the  coming  of  the  Lord,"  see  A.C.,  n.  4535,  10622.) 

A  fourth  arcanum  that  may  be  seen  is,  why  the  Lord  loved 
John  above  the  rest  of  the  disciples,  and  consequently  why  John 
lay  on  the  breast  or  in  the  bosom  of  the  Lord  {John  xiii.  23  ;  xxi. 
20) ;  namely,  because  good  of  love  was  what  the  Lord  saw  when 
He  beheld  John,  who  represented  and  signified  that  good ;  since  it 
is  that  good  that  constitutes  heaven  and  the  church  (see  Heaven  and 

Hell,  n.  13-19). 

h  fifth  arcanum  is  manifest  when  it  is  known  that  John  repre- 
sented the  good  of  love,  namely,  what  is  signified  by  the  words 
of  the  Lord  from  the  cross  to  the  mother  Mary  and  to  John, 

"When  Jesus  therefore  sees  His  mother,  and  the  disciple  standing  by 
whom  He  loved,  He  saith  unto  His  mother,  Woman,  behold  thy 
son.  And  He  saith  to  the  disciple.  Behold  thy  mother.  And  from 
that  hour  the  disciple  took  her  unto  his  own  home  "  {John  xix.  26, 
27). 

By  "mother"  and  by  "woman"  is  here  meant  the  church,  and  by 
"John"  good  of  charity;  and  by  the  things  here  said,  that  the 
church  w-ill  be  where  good  of  charity  is.     (That  by  "woman,"  in  the 

Word,  is  meant  the  church,  may  be  seen  ^.C,  n.  252,  253,749,  770,  3160,6014,  7337. 
8994  ;  that  the  same  is  signified  by  "  mother,"  n.  289,  2691,  2717,  3703,  4257,  5581, 

8897,  10490.)  That*'to  "take  her  unto  his  own  home"  is  that  these 
should  dwell  together,  is  evident.  From  all  this  it  can  now  be 
seen  how  great  arcana  lie  concealed  in  the  Word,  which  are  laid 
open  to  those  only  who  know  its  internal  or  spiritual  sense.  Apart 
from  that  sense  it  cannot  be  known,  moreover,  what  is  signified 
when  it  is  said, 

That  the  apostles  shall  sit  upon  twelve  thrones,  and  shall  judge  the 
twelve  tribes  of  Israel  (Matt.  xix.  28 ;  Luke  xxii.  30). 

By  "apostles"  here  are  meant  not  apostles,  but  all  truths  from 
good,  which  are  from  the  Lord ;  thus  by  these  words  is  signified 
that  the  Lord  alone  will  judge  all  from  truths  that  are  from  good, 
thus  that  every  one  will  be  judged  according  to  those  truths. 

10.  [  Vene  2.]  "  Who  bare  witness  to  the  Word  of  God,  and  to 
the  testimony  of  Jesus  Christy"  signifies  to  those  who  in  heart 
acknowledge  Divine  trtdh,  and  the  Divijie  of  the  Lord  in  His 
Human. — This  is  evident  from  the  signification  of  "bearing  wit- 
ness," as  meaning  to  acfknowledge  in  heart,  (of  which  hereafter,) 
and  from  the  signification  of  "the  Word,"  or  speech  of  God,  as 
meaning  Divine  truth  (see  A.C.,  n.  4692,  5075,  9987)  ;  and  from  the 
signification  of  "[the  testimony  of]  Jesus  Christ,"  as  meaning 


CHAP.    I.,   VERSE    2. — N.    lO.  T5 

acknowledcnment  of  the  Lord's  Divine  in  His  Human.  This  is  si<(- 
nifietl  by  "  the  testimony  of  Jesus  Christ,"  because  "  to  testify  "  signi- 
fies to  acknowledge  in  heart,  and  to  acknowledge  Jesus  Christ  in 
heart  is  to  acknowledge  the  Divine  in  His  Human  ;  for  he  that  ac- 
■  knowledges  the  Lord,  and  does  not  at  the  same  time  acknowledge 
the  Divine  in  His  Human,  does  not  acknowledge  the  Lord  ;  since 
His  Divine  is  in  His  Human,  and  not  out  of  it ;  for  the  Divine  is 
in  Its  Human  as  the  soul  is  in  the  body,  consequently  to  think  of 
the  Lord's  Human,  and  not  at  the  same  time  of  His  Divine,  is  like 
thinking  of  man  abstradly  from  his  soul  or  life,  which  is  not  think- 
ing of  a  man.  [2.]  That  the  Lord's  Divine  is  in  His  Human,  and 
that  together  they  are  one  person,  the  doctrine  received  through- 
out the  Christian  world  teaches  ;  which  teaching  is  as  follows : 

"  Although  Christ  is  God  and  Man,  yet  they  are  not  two,  but  one 
Christ ;  one,  but  not  by  a  change  of  the  Divine  into  the  Human,  but 
the  Divine  took  the  Hiiman  upon  Itself.  Altogetherone  ;  not  by  con- 
fusion of  the  two  natures,  but  by  unity  of  person  ;  for  as  soul  and 
body  make  one  man,  so  God  and  Man  are  one  Christ "  {Athanasian 
Creed). 

From  this  it  is  manifest,  moreover,  that  those  who  separate  the 
Divine  into  three  persons,  when  they  think  of  the  Lord  as  a  second 
person,  ought  to  think  of  both  together,  the  Human  and  the 
Divine ;  for  it  is  said  that  they  are  a  single  person,  and  that  they 
are  one,  as  soul  and  body  are.  Therefore  those  that  think  other- 
wise do  not  think  of  the  Lord  ;  and  those  that  do  not  think  of  the 
Lord  in  that  way  are  unable  to  think  of  the  Divine  that  is  called 
the  Father's,  for  the  Lord  saith, 

"  I  am  the  way,  the  truth,  and  the  life  ;  no  one  cometh  unto  the  Father 
but  through  Me  "  {John  xiv.  6). 

Since  this  acknowledgment  is  signified  by  "the  testimony  of  Jesus 
Christ,"  it  is  said  that 

"The  testimony  of  Jesus  is  the  spirit  of  prophecy  "  {Rev.  xix.  lo). 

"the  spirit  of  prophecy"  is  the  life  and  soul  of  do6trine  (that  "spirit" 

in  the  internal  sense  of  the  Word,  signifies  life  or  soul,  may  be  seen  A.C.,  n.  5222, 
9281,9818;  and  that  "  prophecy"  signifies  do(5^rine,n.  2534,7269)  :  and  acknowl- 
edgment of  the  Lord  is  the  voxy  life  or  soul  of  all  do6lrine  in  the 
church.  But  of  this  more  will  be  said  in  what  follows.  [3.]  To 
"  bear  witness  "  is  to  acknowledge  in  heart,  because  spiritual  things 
are  treated  of;  and  no  one  can  bear  witness  respe<5ling  spiritual 
things  except  from  the  heart,  because  from  no  other  source  can 
one  have  perception  that  they  are  so.  To  bear  witness  of  things 
that  have  existence  in  the  world  is  to  bear  witness  from  know- 


l6  APOCALYPSE    EXPLAINED. 

ledge,  that  is,  from  memory  and  thought,  because  the  man  has 
so  seen  or  heard  ;  but  it  is  otherwise  with  things  spiritual,  for 
these  fill  the  whole  life  and  constitute  it.  The  spirit  of  man, 
in  which  his  life  primarily  resides,  is  nothing  else  than  his  will 
or  his  love,  and  his  understanding  and  faith  therefrom,  and 
"heart"  in  the  Word  signifies  the  will  and  love,  and  under- 
standing and  faith  therefrom,  F>om  this  it  is  evident  whence 
it  is  that  by  "bearing  witness,"  in  the  spiritual  sense,  is  meant 
to  acknowledge  in  heart.  Since  by  the  "heart"  is  signified 
good  of  love,  and  this  alone  is  what  acknowledges  Divine  truth, 
and  the  Divine  of  the  Lord  in  His  Human,  and  since  that  good 
's  signified  by  "John,"  it  is  also  said  by  John  that  he  "bears 
\\'itness  to  the  Word  of  God  and  to  the  testimony  of  Jesus 
Christ."     So  also  in  another  place, 

"And  he  that  hath  seen  hath  borne  witness,  and  his  witness  is  true  ; 
and  he  knoweththat  he  saith  true,  chat  ye  may  believe  "  {yoAn  xix. 
35): 

and  in  another  place, 

"  This  is  the  disciple  that  beareth  witness  of  these  things,  and  wrote  these 
things  ;  and  we  know  that  his  witness  is  true"  (^John  xxi.  24). 

11.  "Whatsoever  things  he  saiv" signifies  ^/leir  ufidersfand- 
ing  enlightened. — This  is  evident  from  the  signification  of  "see- 
ing," as  meaning  to  understand  (see  A.c.,n.  2150,  2325,  2807,  3764, 
3863,3869,4403-4421, 10705)  ;  here,  to  understand  from  enlightenment, 
because  things  of  the  church  and  of  heaven  are  treated  of,  which 
are  not  understood  and  perceived  except  from  enlightenment ; 
for  things  of  the  church  and  of  heaven,  which  are  called  spirit- 
ual things,  do  not  enter  into  man's  understanding  except  by 
means  of  the  light  of  heaven,  and  the  light  of  heaven  enlightens 
the  understanding.  For  this  reason  the  Word,  in  which  are 
contained  the  things  of  the  church  and  of  heaven,  cannot  be 
understood  except  by  one  who  is  enlightened,  and  those  only 
are  enlightened  who  are  in  afTe6lion  for  truth  from  good, 
thus  who  are  in  love  to  the  Lord  and  in  charity  towards  the 
the  neighbor.  This  good  is  spiritual  good,  with  which  and 
from  which  is  the  light  of  heaven,  which  enlightens. 

12.  [I'erses.]  "Blessed"  signifies  those  in  whom  is  heaven. — 
This  is  evident  from  the  signification  of  "the  blessed,"  as 
meaning  those  who  are  happy  to  eternity,  thus  in  whom  is 
heaven.  Blessedness  that  is  not  eternal  is  indeed  called  blessed- 
ness, yet  comparitively  it  is  not,  for  it  passes  away,  and  that 
which  passes  away,  in  comparison  with  that  which  does  not 
pass  away,  is  as  nothing.  It  is  said,  "in  whom  is  heaven," 
because  heaven  is  in  man ;  the  heaven  that   is  outside  of  man 


CHAP.  1.,  \iii;.-.K  3. — N.  14.  17 

flows  into  the  heaven  that  is  within  him,  and  is  received  so  far 

as  there  is  correspondence.  (That  heaven  is  in  man.  and  that  the  iniernal 
of  a  man  who  is  in  heavenly  love  is  heaven  in  its  least  form,  corresponding  to  the 
greatest,  may  be  seen  in  Heaven  and  Hell,  n.  51-58 ;  and  that  he  who  has  heaven 
in  himself  comes  into  heaven  may  be  seen  in  The  Dodrine  0/  (he  New  ycrusaUm, 
n.  232-236.) 

13,  "Is  he  thai  readeth"  signifies  i/iat  they  have  percep- 
tion.— This  is  evident  Iroin  the  signification  of  "reading"  the 
Word,  as  meaning  to  understand  from  enlightenment,  thus  to 
perceive,  since  to  "read"  signifies  the  same  as  to  "see,"  because 
he  who  reads,  sees,  and  to  "see"  signifies  to  perceive  from 
enhghtennient,  as  was  shown  just  above  (n.  11). 

14.  "And  they  that  hear  the  words  of  the  prophecy"  signi- 
fies that  they  live  according  tc  the  doHrine  of  heaven. — This  is 
evident  from  the  signification  of  "hearing,"  as  meaning  to  per- 
ceive and  obey  (see  A.  C,  n.  2542,  3869,  4653,  5017,  7216,  8361,  8990,  9311, 
Q397, 10061) ;  thus  to  live  according  to  that  doflrine  ;  for  those  who 
perceive  and  obey  the  dodtrine  of  heaven  live  according  to  it ; 
and  from  the  signification  of  "the  words  of  the  prophecy,"  as 
meaning  truths  that  pertain  to  the  do6lrine  of  heaven ;  for 
"words"  are  truths  (0.4692,5075);  and  "prophecy"  is  do6lrine 
(n.  2534,  7269) ;  here  it  is  dodlrine  of  heaven,  since  it  is  prophecy 
belonging  to  the  Word,  and  the  Word  is  from  heaven.  To 
"hear"  is  to  obey  and  to  live,  because  with  celestial  angels 
the  things  that  are  heard  enter  into  the  life  ;  but  as  this  is  a 
thing  unknown,  I  would  like  to  explain  it  briefly.  There  are 
two  senses  given  to  man  which  serve  as  means  of  receiving 
the  things  whereby  the  rational  is  formed,  and  also  the  things 
by  which  man  is  reformed  ;  these  are  the  sense  of  sight  and  the 
sense  of  hearing :  the  other  senses  are  for  other  uses.  The 
things  that  enter  by  the  sense  of  sight  enter  into  man's  under- 
standing and  enlighten  it,  for  which  reason  by  "sight"  is  sig- 
nified the  understanding  enlightened,  for  the  understanding 
corresponds  to  the  sight  of  the  eye,  as  the  light  of  heaven  cor- 
responds to  the  light  of  the  w^orld.  The  things  that  enter  by 
the  sense  of  hearing  enter  both  into  the  understanding  and  into 
the  will,  and  for  this  reason  by  "the  hearing"  is  signified  per- 
ception and  obedience.  Consequently,  in  human  language,  to 
"hear"  any  one,  and  to  "give  ear  to"  any  one,  also  to  "listen 
to,"  and  "hearken  to,"  are  common  expressions  ;  and  by  "hear- 
ing" is  meant  to  perceive,  and  by  "giving  ear  to,"  or  "listen- 
ing to"  is  meant  to  obey  ;  while  "hearkening  to"  means  either 
perceiving  or  obeying.  These  expressions  flowed  down  into 
human  language  out  of  the  spiritual  world,  where  man's  spirit 
is.  Their  origin  in  the  spiritual  world  shall  also  be  explained. 
|2.]    Those  there  who  are  in  the  jirovince  of  the  ear  areobedi- 


l8  APOCALYPSE  EXPLAINED. 

ences  from  perception.  (That  all  who  are  in  the  spiritual  world  are  in  some 
province  that  is  named  from  the  members,  organs,  or  viscera  of  man,  because  they 
correspond  thereto,  may  be  seen  in   Heaven  and  Hell,  n.  87-102.)       Moreover, 

the  province  of  the  ear  is  in  the  axis  of  heaven  ;  into  it,  therefore, 
or  into  those  who  are  there,  the  whole  spiritual  world  flows, 
with  the  perception  that  "  thus  must  it  be  done  ;"  for  this  is 
the  reigning  perception  in  heaven  ;  from  this  it  is  that  those 
who  are  in  that  province  are  obediences  from  perception.  That 
the  things  that  enter  by  hearing  enter  immediately  through  the 
understanding  into  the  will,  may  be  further  explained  by  the 
way  in  which  angels  of  the  celestial  kingdom,  who  are  most 
wise,  are  instrudled.  These  angels  receive  all  their  wisdom  by 
hearing,  not  by  sight ;  for  whatsoever  they  hear  about  Divine 
things,  they  receive  in  the  will  from  veneration  and  love,  and 
make  it  of  their  life  ;  and  because  they  receive  these  things  not 
first  in  the  memory,  but  immediately  in  the  life,  they  do  not 
talk  about  matters  of  faith,  but  when  these  are  mentioned 
by  others,  they  answer,  "Yea,  yea,"  or  "Nay,  nay,"  accord- 
ing to  the  Lord's  words  in  Matthew  (v.  37).  From  all  this  it 
IS  evident  that  hearing  is  given  to  man  chiefly  for  the  reception 
of  wisdom,  and  sight  for  the  reception  of  intelligence.  Wisdom 
is  to  perceive,  to  will,  and  to  do ;  intelligence  is  to  know  and 

to  perceive.  (That  the  celestial  angels  imbibe  wisdom  by  hearing,  not  by  sight, 
may  be  seen  in  Heaven  and  Hell,  n.  270,  271 ;  and  more  concerning  those  angels, 
n.  20-28.) 

15,  "And  keep  the  things  which  are  written  therein"  signi- 
fies from  [the  delight  0/^  the  love  of  truth. — This  is  evident 
from  the  signification  of "  observing"  and  "keeping,"  as  mean- 
ing to  perceive,  to  will,  and  to  do  according  thereto,  here 
according  to  the  do6lrine  of  heaven  ;  and  from  the  signification 
of  "the  things  which  are  written  therein,"  as  meaning,  from  the 
love  of  truth,  or  from  the  delight  of  that  love  ;  for  what  is  done 
from  love  is  done  from  delight ;  delight  is  from  no  other  source. 
This  is  signified  by  "the  things  which  are  written  therein,"  be- 
cause the  things  contained  in  the  doctrine  of  heaven  are  written 
on  the  heart,  and  thus  on  the  life,  of  tho.se  here  described  ;  and 
things  written  on  the  heart  and  life  are  written  on  the  love  ;  for 
"  heart "  in  the  Word  signifies  love  {a.c,  n.  7542, 9050, 10336),  Love 
of  truth  is  meant,  because  these  things  are  said  of  the  doctrine 
of  heaven,  and  the  doflrine  of  heaven  is  from  truths.  In  the 
Word  there  are  frequent  references  to  observing  and  keeping 
precepts,  commandments,  words,  and  law  :  and  by  observing 
and  keeping  is  there  signified  to  understand,  to  will,  and  to  do, 
as  in  Matthew, 

"Teachinpf  them  to  observe  all  things  whatsoever  I  commanded  you" 
(xxviii.  20)  ; 


CHAP.   I.,  VERSE   3. — N.    16.  I9 

in  Luke, 

"  Hlcsscd  are  they  that  hear  the  Word  of  God   and  keep  it"  (xi.  28) ; 

in  John, 

"Verily,  verily,  I  say  unto  you,  if  a  man  keep  My  word   he  shall  never 
see  death  "  (viii.  51) ; 

in  the  same, 

"If  a  man  love  Mc  he  will  keep  My  word  :  . . ..  lie  that  loveth  Me  not, 
kcepeth  not  My  words  "  (xiv.  15,  23,  24) ; 

and  in  the  same, 

"  If  ye  keep  My  commandments   ye  shall  abide  in  My  love Ye 

are  My  friends   if  ye  do  the  things  which  I  command  you"  (xv. 
10,  14). 

To  do  is  to  will,  and  to  will  is  to  do  ;  because  in  deeds  the  will 
is  everything. 

16.  "For  the  time  is  /jear"  signifies  S7(c/i  an  interior  state. — 
This  is  evident  from  the  signification  of  "time,"  as  mean- 
ing state   (see  Heaven  and  Hell,  n.  162-169,  where  Time  in  Heaven  is  treated 

of);  and  from  the  signification  of  "near,"  as  meaning  the  in- 
ternal ;  thus  here,  because  it  refers  to  state,  interior  state  such 
as  is  described  above  is  meant.  By  state  is  meant  a  state 
of  affe6lion  and  of  thought  therefrom.  He  w-ho  reads  this, 
and  has  no  acquaintance  with  the  internal  sense,  supposes 
that  by  "the  time  being  near"  is  meant  that  the  time  was 
then  near  when  the  things  contained  in  the  Apocalypse  w'ould 
be  fulfilled.  But  that  this  is  not  meant  can  be  seen  from  the 
facl  that  seventeen  centuries  elapsed  before  they  were  fulfilled. 
But  because  the  Word  in  its  letter  is  natural  and  within  is 
spiritual,  it  is  said  that  "  the  time  is  near,"  in  order  that  in 
heaven  interior  state  might  be  understood  ;  for  if  the  expression 
"interior  state,"  which  is  the  spiritual  sense,  had  here  been 
used,  it  would  not  have  been  understood  by  angels  ;  for 
they  perceive  all  things  of  the  Word  according  to  correspond- 
ences. "Near"  signifies  interior,  because  distances  in  heaven 
are  entirely  in  accord  with  differences  of  good  of  love  ;  for  which 
reason  those  who  are  in  kindred  good  are  also  near  one  another  ; 
and  it  is  from  this  that  on  earth  words  designating  kinship 
{affinitas,  propinquitas)  mean  those  near,  because  they  relate  to  spir- 
itual nearnesses,  which  in  heaven  are  really  such.  In  heaven 
this  is  so  because  good  of  love  conjoins,  and  the  more  interior 
the  good,  the  nearer  is  the  conjuncftion.  From  this  it  is,  that 
heaven  is  nearer  to  man,  the  more  interiorly  he  is  in  the  good  of 
love ;  and  the  origin  of  this  is  that  the  Lord  is  nearer  to  an 
angel,    to  a  spirit,  and  to  man,  the  more  interiorly  they  love 


20  APOCALYPSE    EXPI.AlNF.n. 

Him  To  love  Him  interiorly  is  to  love  His  precepts  interiorly  ; 
that  is,  to  perceive,  to  will,  and  to  do  them  from  the  delight 
of  love.      It  is  from  this  that  "nearness,"  in  the  Word,  signifies 

presence  and  conjunction  fa'^  may  be  seen^lC,  n.  5911,  9378,  9997,  loooi). 

This  nearness  is  thus  described  in  John^ 

"Jesus  said,  He  that  loveth  Me  keepeth  My  word,  and  My  Father  will 
love  him,  and  We  will  come  unto  him,  and  make  Our  abode  with 
him  "  (xiv.  23) ; 

and  in  the  same, 

"  Ye  know  "  the  Comforter,  the  Spirit  of  truth  ;  "  for  He  abideth  with  you 
and  shall  be  in  you  "  (xiv.  17)  ; 

"the  Comforter,  the  Spirit  of  truth"  is  Divine  truth  going  forth 
from  the  Lord  ;  therefore  it  is  said,  "He  shall  be  in  you." 


17,  These  approximate  or  general  explanations  of  the  pre- 
ceding words,  not  being  presented  in  a  continuous  series,  will 
appear  disconne6led  ;  and  this  must  be  the  case  when  each  word 
or  phrase  is  expounded  separately,  and  the  internal  sense  is 
immediately  joined  to  the  literal  sense,  which  is  diverse  from  it, 
and  each  is  viewed  by  itself.  But  with  angels,  who  are  in  the 
internal  sense,  this  is  not  so.  They  do  not  see  the  sense  of  the 
letter,  nor  do  they  know  anything  about  it ;  they  see  only  the 
internal  sense ;  and  because  they  see  this  in  the  light  of  heaven, 
they  see  it  in  such  order  and  connection,  and  also  in  such  rich- 
ness, and  in  such  wisdom  therefrom,  as  cannot  be  expressed  or 
described  in  human  words.  The  ideas  of  angels,  which  are  spir- 
itual, also  conjoin  all  things  in  a  wonderful  manner,  and  com- 
prehend more  than  man  can  include  or  express  in  his  ideas, 
which  are  natural,  even  as  to  a  thousandth  part  thereof 


VERSES   4-6. 

lo*  "John  to  the  seven  churches  which  are  in  Asia  :  Grace  to  you,  and  peace,  from 
Him  who  is,  and  who  was,  and  who  is  to  come  ;  and  from  the  seven  spirits  which  are  in  sight 
of  His  throne ;  and  from  Jesus  Christ,  the  faithful  witness,  the  First-born  of  the  dead,  ana 
the  Prince  of  the  t<ings  of  the  earth.  Unto  Him  that  loveth  us,  and  washeth  us  from  our 
Bins  in  His  blood ;  and  hath  made  us  /tings  and  priests  unto  God  and  His  Father :  to  Him  be 
the  glory  and  the  might  unto  the  ages  of  the  ages.     Amen." 

4.  "John"  signifies  i/ie  Lord  in  respe(fl  to  do^rine  [n.  19];  "to  the  seven 
cAwrcAes"  signifies  to  al!  wJw  are  in  truths  from  good, or  in  faith  from 
charity  [n.  20]  ;  "in  Asia''  signifies  thosf  who  are  in  the  light  of  iiitelli- 
genre  [n.  21]  ;  "Grace  to  you,  and  peace,"  signifies  d.light  of  imfh  and 
good  [n.  22]  ;  "from  Him  who  is,  and  who  was,  and  who  is  to  come," 
signifies  yO-r^w  f/iw  who  is  the  All  in  all  lliiiigi   cf  hra-i'rn  and  of  the 


ClIAl'.    I.,    VKRSE   4. — N.    liy. 


21 


(kur<h  from  fternUy  to  elnnity  [n.  23"] ;  "and  from  the  seven  spirits' 
signifies  tht  Divine  in  heaven  [n.  24]  ;  "which  are  insipid  of  His  throne' 
<ii<^mUcs  />resfnce  iini/ />rovi(/ence  [n.  25]. 

J.  'And  from  Jesus  Christ"  signifies  from  the  Lord  in  rtsp,cl  to  the  Di-ine 
Human  [n.  26];  "the  faithful  witness"  ^\\:i,\\'\(\<-:-^  from  -whom  is  a!l 
truth  in  heaven  [n.  27] ;  "the  First-born  of  the  dead"  signifies  from 
whom  is  all  ,^ood  in  heaven  [n.  28];  "and  the  Prince  of  the  kinc^s 
of  the  earth  "  signifies  from  luhom  is  all  truth  from  i^'-vod  m  the  church 

in.  29] ;  "Unto  Him  that  loveth  us,  and  washeth  us  from  our  sins  in 
is  blood"  sigiiilies  ///s  /ore,  and  regenoation  by  Him  through  truths 
that  are  from  Ilim  [n.  30]. 

6.  'And  hath  made  us  kings  and  priests"  sinnifies  that  from  Him  u<e  are 
in  ///c  sf^irn'ual  and  c,le<lial  king,/t<m  [n.  31];  "unto  God  and  His 
Father"  signifies  i'v  Ihvine  truth  and  Di'i'ine  go,;/  [n.  32];  "tO 
Him  be  the  glory  and  the  might  unto  the  ages  of  the  ages"  signifies 
that  these  things  are  from  Him  a/one  to  eternity  [n.  33]  ;  "Amen"  sig- 
nifies Divine  confirmation  [n.  34]. 

19.  {Verse  i,:\  "i/o/>/7 "  Signifies  the  Lord  in  respcH.  to  doc- 
trine.— This  is  evident  from  the  representation  of  "John,"  as 
meaning  good  of  love  (of  which  above,  n.  8).  Because  he 
represents  good  of  love,  he  also  in  the  highest  sense  represents 
the  Lord,  since  all  good  of  love  is  from  the  Lord.  Man,  spirits, 
and  angels,  are  only  recipients,  and  those  who  are  recipients  are 
said  to  signify  that  which  is  from  the  Lord.  It  is  the  same  with 
many  others  in  the  Word,  as  with  Abraham,  Isaac,  Jacob, 
David,  Elijah,  Elisha,  John  the  Baptist,  Peter,  and  the  other 
apostles  ;  each  of  whom  signifies  some  good  or  truth  of  heaven 
and  the  church,  yet  all  of  them,  in  the  highest  sense,  signify  the 
Lord.  For  instance,  "David,"  in  the  internal  sense,  signifies 
Divine  truth  in  the  spiritual  kingdom,  which  is  called  the  roy- 
alty of  the  Lord  ;  for  this  reason,  David  in  the  highest  sense 
signifies  the  Lord  in  rcspc6l  to  that  truth  and  in  respect  to 
royalty  ;  on  which  account  it  is  said  of  David  in  the  Word,  that 
he  is  to  come  and  reign  over  the  sons  of  Israel  {Ezek.  xxxvii. 
24,  25  ;  Hosea  iii.  5).  In  like  manner  Elijah  and  Elisha,  who,  be- 
cause in  the  internal  sense  they  signify  the  Word,  in  the  highest 
sense  signify  the  Lord,  from  whom  the  Word  is.    (That  "  Elijah "  and 

"  Elisha  "  signify  the  Word,  thus  the  Lord  in  respedl  to  the  Word,  see  A.C.,  n.  2762, 
5247;  likewise  "John  the  Baptist,"  who  is  therefore  called  "Elijah,"  n,  7643,  9372. 
That  "  Peter  "  signifies  faith,  therefore  the  Lord  in  respecfl  to  faith,  because  faith  is 

from  the  Lord,  see  above,  n.  9.)  From  this  it  can  be  secu  why  "John  " 
signifies  the  Lord.  He  signifies  the  Lord  in  respefl  to  doc- 
trine because  it  is  said,  "John  to  the  seven  churches,"  and 
by  "the  seven  churches,"  in  the  internal  sense,  are  meant  all 
who  are  in  truths  from  good,  or  in  faith  from  charity  ;  for  it 
is  these  that  constitute  the  church  ;  and  doctrine  is  what  t    trhes 


22  ArOCALVl'bE    EXPLAINED. 

these  truths.  From  this  it  is  that  as  the  Lord  is  the  Word, 
so  is  He  the  do6lrine  of  the  church,  for  all  do6lrine  is  from 

the  Word.  (That  the  Lord  is  the  doclrine  of  the  church,  because  nil  truth 
that  is  from  doctrine  is  from  the  Word,  thus  from  the  Lord,  see  A.C.,  n.  2531,  2859, 
3712.) 

20.  "To  the  seven  churches"  signifies  to  all  who  are  in 
truths  from  good  or  in  faith  f7-om  charity. — This  is  evident  from 
the  signification  of  "seven,"  as  meaning  all  [persons].  For 
"seven,"  in  the  Word,  signifies  beginning  and  end,  thus  an 
entire  period  and  a  full  state,  the  same  as  a  "week"  [A.c, 
n.  728,  6508,  9228) ;  and  because  "seven"  signifies  fulness,  it  also 
signifies  all,  since  all  constitutes  fulness,  for  fulness,  as  regards 
those  that  constitute  a  society  (here,  the  church),  means  all ; 
therefore,  when  magnitude  is  treated  of  in  the  Word,  "seven" 
signifies  fulness  ;  but  when  multitude  is  treated  of,  "seven" 
signifies  all.     "Three"  also  in  the  Word  signifies  fulness  and 

all    (as   may  be   seen    A.C,  n.  2788,  4495,  7715)  ;     but   "  SCVen "   is    UScd 

where  anything  holy  is  treated  of,  and  "three"  in  other  cases 
{A.c,  n.  10127) ;  therefore  "seven"  is  here  used,  because  truths 
from  good,  which  are  holy  things  of  the  church,  are  treated  of 
It  is  also  evident  from  the  signification  of  "churches,"  as  mean- 
ing those  who  are  in  truths  from  good,  or  in  faith  from  charity. 
These  are  meant  by  "churches,"  because  such  truths  constitute 
the  church  with  every  one  ;  for  those  who  are  not  in  truths  from 
good,  though  born  within  the  church,  yet  are  not  of  the  church, 
because  there  is  no  church  in  them.  From  this  it  is  that  the 
Lord's  church  consists  of  all  those,  wheresoever  they  are,  who 
are  a  church,  that  is,  who  are  in  truths  from  good.     (That  the  church, 

like  heaven,  is  in  man,  and  not  outside  of  him,  consequently  that  man  who  is 
in   truths   from    good   is  a  church,  see  A.C,  n.  3884;    and  Hcavcti   and  Hell,  n. 

53.  54.  57-)  It  is  also  said,  who  are  in  faith  from  charity,  since 
this  is  the  same ;  for  truth  is  of  faith,  and  good  is  of  charity  ; 
for  in  fa6l,  everything  that  man  believes  is  called  truth,  and 
everything  that  man  loves  is   called   good.     (That  every  truth  is 

from  good,  and  that  everything  of  faith  is  from  charity,  see  The  New  yerusalem 
and  its  Heavenly  Doilrine,  n.  84-107,  108-122;  and  The  Last  yudgment,  n. 
33-39  ;  also  Heaven  and  Hell,  n.  364,  424,  482,  526.)     He  who  knOWS  nothing 

of  the  internal  sense  of  the  Word,  when  he  reads  these  things 
believes  no  otherwise  than  that  by  "seven  churches"  are  meant 
the  seven  churches  afterwards  named  (verse  11);  whereas 
churches  are  not  meant,  but  all  who  are  of  the  church  ;  be- 
cause this  is  the  spiritual  sense  of  the  Word. 

21.  "In  45/a"  signifies  those  zvho  are  in  the  light  of  intel- 
ligence.— This  can  be  seen   by  a  spiritual  idea  only,  such   as 


CHAP.    I.,    VERSE  4. — N.    22.  -^J 

angels  have,  concerning  the  regions  of  this  earth.  When  Asia 
is  named,  angels  perceive  the  south  ;  when  Europe  is  namcfl, 
the  north  ;  and  when  Africa,  the  east ;  and  as  by  the  "south'"  is 
signified  the  clear  light  of  intelligence,  so  that  light  is  signified 
by  "Asia."  This  perception  has  been  granted  to  me,  as  often  as 
I  have  been  in  the  spiritual  idea  and  have  thought  of  Asia.  Such 
is  the  spiritual  idea  of  Asia,  because  the  church  was  there  in 
ancient  times,  and  extended  over  many  regions  thereof;  there- 
fore, those  who  are  in  heaven  from  that  country  are  in  the  light 
of  intelligence.  For  this  reason  when  Asia  is  thought  of,  a  light 
like  that  which  is  in  the  south  of  heaven  flows-in.    (That  in  ancient 

times,  also  in  tlie  most  ancient,  tlie  church  w.is  in  Asia,  and  extended  through 
many  kingdoms  tiiere,  see  the  quotations  from  the  Arcana  Caeiestia  in  the  New 
jferusaUm  and  its  Heavenly  Dodrine,  n.  247 ;  and  that  the  "  south  "  signifies  the 
light  of  intelligence,  see  in  Heaven  and  Hell,  n.  141-153,  where  tlie  Four  Quarters 

in  Heaven  are  treated  of.)  By  "Asia,"  however,  inhabitants  of  Asia 
are  not  here  meant,  but  all,  wheresoever  they  are,  v.ho  are 
in  the  spiritual  light  of  intelligence,  or,  what  is  the  same,  who 
are  in  truths  from  good  ;  for  those  who  are  in  truths  from 
good  are  in  the  spiritual  light  of  intelligence  ;  and  all  such  con- 
stitute the  Lord's  church.  (Tliat  the  Lords  church  exists  also  among  tlie 
nations,  although  specifically  where  the  Lord  is  known  and  the  Word  is  read,  see 
Heaven  and  Hell,  n.  318-328  ;  and  the  New  yerusalem  and  its  Heavenly  Dodlrine, 
n.  244,  246.) 

22.  "Grace  to  you  and  peace"  signifies  delight  of  truth  and 
good. — This  is  evident  from  the  signification  of  "grace,"  as 
meaning  delight  of  truth  (about  which  more  presently)  ;  and 
from  the  signification  of  "peace,"  as  meaning  delight  of  the 

good  of  innocence  and  love  (on  which  see  Heaven  and  Hell,  where  the 
State  of  Peace  in  He  iven  is  treated  of,  n.  284-290).      ' '  Grace  ' '  mcanS  delight 

of  truth,  because  there  are  two  things  that  go  forth  from  the 
Lord,  united  in  their  origin,  but  separated  in  those  that  re- 
ceive them.  For  there  are  those  that  receive  more  of  Divine 
truth  than  of  Divine  good,  and  those  that  receive  more  of 
Divine  good  than  of  Divine  truth.  Those  that  receive  more 
of  Divine  truth  than  of  Divine  good  are  in  the  Lord's  spir- 
itual kingdom,  and  are  therefore  called  spirituaJ  ;  those  that 
receive  more  of  Divine  good  than  of  Divine  truth  are  in  the 
Lord's   celestial   kingdom,  and   are  therefore  called   celestial. 

(On  these  two  kingdoms  in  heaven  and  in  the  church,  see  Heaven  and  Hell.  n.  20-28.) 

To  those  in  the  spiritual  kingdom  it  is  granted  by  the  Lord 
to  be  in  affe6lion  for  truth  for  the  sake  of  truth;  and  this  Di- 
vine gift  is  what  is  called  grace ;  so  far,  therefore,  as  any  one 
is  in  that  affe(5tion  is  he  in  the  Lord's  Divine  grace  ;  nor  is  any 
other  Divine  grace  possible  to  man,  spirit    or  angel,  than  to  be 


24  APOCALYl'SE    EXl'LAINEP. 

afFe6led  b}-  truth,  because  it  is  truth,  since  in  that  affeciiion  there 
is  heaven  and  blessedness  for  them  (see  in  The  a'cw  ja-ns.iicm  and  its 

Heavenly  Doclr'nie.  n.  232.  236,  238  ;  and  Heaven  and  Hell.  11.  395-414  i.     Whether 

we  say  afire6lion  for  truth  or  dehght  in  truth  it  is  the  same ; 
for  no  affection  without  dehght  is  possible.  [2.]  This  in  par- 
ticular is  what  is  meant  by  "grace"  in  the  Word  ;  as  in  yolin, 

"And  the  Word  became  flesh,  and  dwelt  in  us,  and  we  beheld  His  glory, 
glory  as  of  the  only-begotten  from  the  Father,  full  of  grace  and 
truth,  ...of  His  fulness  we  all  received,  and  grace  for  grace.  For 
the  law  was  given  through  Moses  ;  grace  and  truth  came  through 
Jesus  Christ"  (i.  14,  16,  17). 

It  is  said  "grace  and  truth,"  because  grace  is  affe61ion  for  and 
delight  in  truth.  And  in  Luke,  after  the  Lord  had  explained 
in  the  synagogue  the  prophecy  of  Isaiah  respecting  Himself, 
that  is,  the  Divine  truth,  it  is  said, 

"All  wondered  at  the  words  of  grace  proceeding  out  of  His  mouth" 
(iv.  22) : 

the  Divine  truths  that  the  Lord  spake  are  called  "words  of 
grace  proceeding  out  of  His  mouth,"  because  they  are  ac- 
ceptable, grateful,  and  delightful.  In  general.  Divine  grace  is 
all  that  is  given  from  the  Lord  ;  and  as  all  that  is  so  given  has 
relation  to  faith  and  love,  and  faith  is  an  affe6tion  for  truth  from 
good,  this  is  meant  in  particular  by  Divine  grace  :  for  to  be 
gifted  with  faith  and  love,  or  with  affe6tion  for  truth  from  good, 
is  to  be  gifted  with  heaven,  thus  with  eternal  blessedness. 

23.  "From  Him  who  is,  and  who  was,  and  who  is  to  come" 
signifies /)'(?;;/  I/im  w/io  is  the  All  in  all  things  of  heaven  and  of 
the  church  from  eternity  to  eternity. — This  is  evident  from  the 
signification  of  "who  is,  and  who  was,  and  who  is  to  come," 
as  meaning  from  eternity  to  eternity,  also  the  All  in  all  things 
of  heaven  and  of  the  church.  From  eternity  to  eternity  is 
meant,  because  all  times  in    the  Word  signify  not  times  but 

states  of  life  (as  may  be  seen  from  what  is  said  and  shown  concerninc;  Time 
in  Heaven,  in    Heaven  and  Hell,  n.  162-169)  ;     and   aS    all    times    signify 

states  of  life,  so  in  reference  to  the  Lord  they  signify  infinite 
state,  and  infinite  state  as  to  time  is  eternity.  That  all  times 
are  comprised  in  "who  is,  and  who  was,  and  who  is  to  come," 
is  evident.  Of  eternity,  which  is  of  the  Lord  alone,  many  things 
might  be  said  ;  but  such  things  are  not  understood  by  the  nat- 
ural man,  whose  thoughts  are  chiefly  based  on  time,  space,  and 
matter,  while  eternity,  in  itself,  does  not  include  such  things. 
If,  indeed,  man  could  think  of  eternity  as  angels  of  heaven  do, 
he  might  arrive  at  some  idea  of  it,  and  thus  might  comprehend 


CHAP.    I.,    VKKSK  4.  —  N.    -'4.  25 

what /;w;;  ctcrnitv  is,  which  is  signified  hy  "wno  was;"  also 
wliat  the  Divine  foresii^ht  is,  that  it  is  in  the  most  particular 
thing's  from  eteinitv  ;  and  what  Divine  providence  is,  that  it  is  in 
the  most  particular  things  to  eternity  ;  consequently,  that  what- 
soever proceeds  from  the  Lc  rd  is  from  eternity  to  eternity  ;  ;  nd 
unless  it  were  so  heaven  and  the  uni\x'rse  would  not  continue 
to  exist.  But  at  present  we  cannot  go  further  into  this  arca- 
num   (something  may  In-  s.  on  respcclmg  it  in  llc.ivt-n  and  lUll.  11.  167)  ;    only 

let  it  be  observed,  that  the  same  is  meant  by  "Jehovah"  as 
by  "who  is,  who  was,  and  who  is  to  come,"  since  "Is,"  which 
is  the  meaning  of  Jehovah,  involves  what  precedes,  that  is, 
"who  was,"  and  also  what  is  in  future,  that  is,  "who  is  to 
come,"  and  thus  signifies yOw;/  eternity  to  eternity.  [2.]  That 
"Is,"  signifies  from  eternity  is  also  known  in  the  Christian  world 
from  the  Psabn  of  David,  where  it  is  said, 

"  I  will  declare  the  decree  ;  Jehovah  said  unto  me,  thou  art  My  son  ;  this 
day  have  I  begotten  lliee  "  (ii.  7) ; 

it  is  known  that  these  things  are  said  of  the  Lord,  and  that 
by  "to-day  "  is  meant  from  eternity.    (That  by  "  to-morrow,"  also  in  the 

Word,  where  the   Lord  is  treated   of,  is  signified  to  eternity,  see  A.C..  n.  3998.) 

Because  "who  is,"  "who  was,"  and  "who  is  to  come,"  sig- 
nify eternity,  they  signify  also  the  All  in  all  things  of  heaven 
and  the  church  ;  and  in  heaven  eternity  can  be  expressed  by 
no  other  word  than  Divine,  for  the  reason  that  what  is  infinite 
cannot  fall  into  angelic  idea,  still  less  into  human  idea ;  and 
eternity  is  infinite  Existere  from  infinite  Esse ;  but  only  this 
enters  the  idea,  that  eternity,  which  is  the  Divine  in  resped  to 
Existere,  is  the  All  in  all  things  of  heaven  and  of  the  church. 
For  the  whole  heaven  is  heaven  not  from  the  angels'  proprium 
[self-hood,  or  what  is  their  own],  but  from  the  Divine  of  tb.e 
Lord  ;  nor  is  the  church  the  church  from  the  proprium  of  men. 
but  from  the  Divine  of  the  Lord  ;  for  all  good  of  love  and  truth 
of  faith  are  from  the  Lord,  and  it  is  good  of  love  and  truth  oi 
faith  that  make  heaven  and  the  church.  Angels  and  men  arc 
only  recipients,  and  so  far  as  they  receive,  heaven  and  the  church 

are  in  them.  (These  things  may  be  seen  abundantly  illustrated  in  Heaven  ana 
Hell,  n  7-12,  where  it  is  shown  that  the  Divine  of  the  Lord  makes  heaven,  and  thai 
the  Divine  that  makes  heaven  is  the  Divine  Human,  which  is  the  Divine  Ex^istere  from 
the  Divine  Esse,  n.  78-86.) 

24.  "And  from  the  seven  spirits"  signifies  the  Divine  in 
heaven. — This  is  evident  from  the  signification  of  ".seven,  '  as 
meaning  fulness,  and  therefore  all,  and  fioni  its  being  applied 
to   the  holv   Divine  things   that    go  forth   from   the    Lord  (see 


26  APOCALYPSE   EXPLAINED. 

above,  n.  20)  ;  also  from  the  signification  of  "spirits,"  as  mean- 
ing those  of  whom  heaven  consists  ;  for  all  these  are  called 
"spirits  of  God,"  since  the  Spirit  of  God  is  the  Divine  that 
goes  forth,  or  Divine  truth  united  to  Divine  good  in  heaven 
and  the  church  (^.c,n.  9818) ;  and  the  Divine  that  goes  forth, 
or  Divine  truth  united  to  Divine  good,  forms  and  creates 
the  angel,  and  thus  makes  him  [what  he  is]  according  to 
quality  and  quantity  of  reception  (see  Heaven  and  Hell,  n.  7-12). 
From  all  this  it  is  evident  that  by  "the  seven  spirits"  (of 
which  more  below),  are  not  meant  seven  spirits,  but  all  who  are 
in  heaven  ;  as  by  the  "  seven  churches  "  are  not  meant  seven 
churches,  but  all  who  are  in  truths  from  good,  that  is,  who  are 
of  the  church  (see  n.  20).  When  all  this  is  understood,  an  ar- 
canum is  opened,  namely,  the  meaning  of  "Jehovah  God  "  in  the 
Word  ;  which  is,  that  by  "Jehovah"  is  meant  the  Divine  Esse, 
and  by  "  God"  the  Divine  Existere  in  heaven.  The  Divine  that 
is  meant  by  "God"  is  the  Divine  Existere  in  heaven,  because 
the  Divine  in  heaven  is  in  many ;  therefore  in  the  Hebrew  lan- 
guage, God  is  called  ''Elohim,'"  in  the  plural;  for  the  same 
reason  angels  are  called  gods,  not  that  they  are  gods,  but  be- 
cause the  Divine  of  the  Lord  that  is  in  them  is  meant  by  "  God." 

(That  in  the  Word  the  Lord  is  called  Jehovah  from  Esse  or  Essence,  and  God  from 
Existere  OT  Existence,  see  A.C.,  n.  300,  3910,  6905;  also  that  the  Divine  Esse  is 
Divine  good,  and  that  the  Divine  Existere  is  Divine  truth,  n.  3061,  6280,  6880, 
6905,  10579  ;  and  in  general,  that  good  is  esse,  and  truth  is  existere  therefrom,  n.  5002. 
That  angels  are  called  gods  from  reception  of  Divine  truth  going  forth  from  the  Divine 
good  of  the  Lord,  n.  4295,  4402,  7268,  7872,  8301,  8192;  and  that  Divine  trutb 
united  to  Divine  good  in  heaven,  is  called,  in  one  phrase,  Divine  truth,  see  Heaven 
and  Hell,  n.  13,  133,  140.) 

25.  "Which  are  in  sight  of  His  fhrone"  signifies  p?'ese7ice  a?id 
providence. — This  is  evident  from  the  signification  of  "sight," 
as  meaning,  when  applied  to  the  Divine,  presence,  and  provid- 
ence therefrom  (of  which  more  in  what  follows)  ;  and  from 
the  signification  of  "throne  of  God,"  as  meaning  Divine  truth 
going  forth  from  the  Lord,  thus  heaven,  which  is  its  receptacle 
(concerning  which  see  A.C.,  n.  5313,  6397).  "  Look  "  means  presence,  be- 
cause by  look  or  sight  the  understanding  and  thought  there- 
from are  signified  ;  and  in  the  understanding  everything  that 
is  thought  stands  forth  as  present.  For  this  reason,  those  in 
the  spiritual  world  with  whom  one  desires  to  speak  appear 
present  provided  he  had  formed  any  idea  of  them  from  sight  in 
the  world,  especially  if  this  is  true  of  both.  This  is  why  friends 
meet  there,  also  wives  and  husbands  ;  the  reason  is  that  internal 
sight,  which  is  the  understanding,  a6ls  as  one,  in  a  spirit,  with 
his  external  sight  or  sight  of  the  eye ;    and  as  spaces  in  the 


CHAP.    I.,    VERSE  5. N.    26.  2"] 

spiritual  world  are  not  like  spaces  in  tl»€  natural  world,  in  the 
former  what  one  desires  to  see  is  near,  and  what  he  does  not 
desire  to  see  is  far  off.     From  this  it  is  that  "look"  signifies 

presence.  (That  "  look  "  or"  sight  "  signifies  the  understanding,  see  A.C..  n.  2150, 
232",,  2807,  3764,  3863.  3869,  10705 ;  and  therefore  signifies  presence,  n.  4723 ;  and 
thai  spaces  in  heaven  are  not  like  spaces  in  the  world,  see  Heaven  and  Hell,  n. 

191-1Q9.)  "Look,"  in  respe6l  to  the  Lord,  as  here,  signifies  His 
Divine  presence,  because  the  Lord  knows  all,  and  they,  in  turn, 
know  the  Lord  who  are  in  love  and  faith  towards  Ilim  ;  con- 
sequently with  such  the  Lord  is  present  in  the  goods  of  love 
and  truths  of  faith  that  are  in  them  from  Him.  For  these 
[goods  and  truths]  are  the  Lord  in  heaven  and  in  the  church  ; 
since  the  things  that  go  forth  from  the  Lord  are  not  merely 
His,  they  are  Himself  [2.]  From  this  it  is  clear  how  the  Lord 
is  in  man ;  thus,  how  that  is  to  be  understood  that  he  spake  to 
John^ 

"Abide  in  Me,  and  I  in  you: he  that  abideth  in  Me  and  I  in  him,  the 

same  beareth  much  fruit"  (xv.  4,  5). 

In  the  same, 

"  He  that  loves  Me  keeps  My  words  ;"  and  the  Father  and  I  "will.... 
come  unto  him,  and  make  Our  abode  with  him"  (xiv.  23). 

In  the  same, 

Jesus  said  to  His  disciples,  "  Ye  know  "  the  Paraclete,  the  Spirit  of  Truth  ; 
"  for  He  abideth  with  you,  and  shall  be  in  you  "  (xiv.  17). 

The  "Paraclete,  the  Spirit  of  Truth,"  is  the  Divine  truth  going 
forth  from  the  Lord  ;  or,  what  is  the  same,  it  is  the  Lord  in 
respedl  to  Divine  truth  ;  and  "disciples"  are  all  who  are  in 
goods  and  in  truths  therefrom  ;  it  is  therefore  said,  "  He  shall 
be  in  you."     In  the  same, 

"  The  Word  became  flesh  and  dwelt  among  us  "  (i.  14). 

The  Word,  too,  is  Divine  truth  ;  and  that  the  Word  is  the 
Lord  is  clear,  since  it  is  said  that  "the  Word  became  flesh." 

(That  the  "  Word  "  signifies  Divine  truth,  and  signifies  the  Lord,  see  A.C.,  n.  4692, 

5075.9987.)    "Look"  here  also  signifies  providence,  because  all 

presence  of  the  Lord  is  providence  fas  may  appear  from  what  is  said  and 
sliown  in  TTie  New  Jerusalem  and  its  Dodrine,  n.  zQj-zjg ;  and  in  Heaven  and 
Hell.  n.  9,  12,  143,145). 

26.  [Verse  5]  "And  from  Jesus  Christ"  signifies  /ro7n  the 
Lord  in  rcspe6l  to  the  Divine  Human. — This  is  evident  from 
the  fa6t  that  such  was  the  Lord's  name  in  the  world  ;  thus  the 
name  of  His  Human  ;  but  in  respe<5l  to  the  Divine,  His  name 
was  "Jehovah  "  and  "  God."  The  phrase  Divine  Human  is  used. 


28  APOCALYPSE    EXPLAINED. 

because  the  Lord  made  His  Human  to  be  Divine  when  He  was 
in  the  world  ;  for  He  united  it  to  His  Divine  which  was  in  Him 
from  conception,  and  which  was  to  Him  a  soul  from  the  Father, 
thus  which  was  to  Him  His  life ;  for  the  soul  of  every  one 
is  his  life,  and  the  body,  which  is  the  human,  lives  therefrom  ; 
when,  therefore,  the  Divine  was  united  to  the  Human  in  the 
Lord,  as  soul  to  body,  it  is  called  the  Divine  Human.     (That 

it  is  according  to  the  dodlrine  of  the  church  that  as  soul  and  body  make  one  man, 
so  the  Divine  and  Human  make  one  Christ,  as  also  that  His  Divine  and  Human  make 

one  person,  see  above,  n.  ID.)  Those  who  think,  therefore,  of  the  Lord's 
Human  and  not  at  the  same  time  of  His  Divine,  will  on  no 
account  admit  the  phrase  Divine  Human,  for  they  think  of 
the  Human  separately  and  of  the  Divine  separately,  which  is 
like  thinking  of  a  man  separately  from  his- soul  or  his  life,  and 
this  is  not  to  think  of  the  man  at  all ;  still  more  is  this  true  of 
the  Lord.  i2.]  Because  such  an  idea  of  separation  is  in  their 
thought,  they  pray  to  the  Father  to  'i;n'c  com;  'assion  for  the  sake 
of  the  Son  ;  when  in  fa6l:,  the  Lord  Himseli"  ouglit  to  be  prayed 
to  that  He  may  have  compassion,  in  whom,  according  to  the 
universal  do6lrine  of  the  church,  the  Divine  is  such  as  it  is  in 
the  Father  ;  for  that  doclrine  teaches,  that  as  the  Father,  so  also 
the  Son,  is  uncreate,  infinite,  eternal,  almighty,  God,  and  Lord  ; 
and  neither  is  before  or  after  the  other,  nor  greater  or  less  than 
the  other  {Athanasian  Creed).  This  also  is  in  accordance  witli 
the  doflrine  taught  by  the  Lord  Himself,  which  is:  That  He 
and  the  Father  are  one  ;  and  that  he  who  seeth  Him  seeth  tlie 
Father,  because  He  is  in  the  Father  and  the  Father  in  Him  ; 
that  He  is  the  way,  the  truth,  and  the  life  ;  and  that  no  one 
Cometh  to  the  Father  but  by  Him.  From  this  it  is  clear  how 
much  they  turn  aside  from  the  way  and  the  truth  who  pass  by 
the  Lord  and  go  to  the  Father.  But  as  I  have  conversed  much 
on  this  subject  with  angels,  and  also  with  spirits,  who,  when 
they  lived  as  men  in  the  world,  were  of  the  Reformed  Church 
or  of  the  Romish  religion,  I  shall  be  pleased  to  relate  these  con- 
versations in  the  following  pages  ;  from  which  it  will  appear  in 
what  light  the  church  would  be  respe61ing  the  Divine  Being, 
which  is  the  first  and  primary  principle  of  the  church,  if  it  would 
acknowledge  and  believe  in  the  Divine  Human  of  the  Lord. 

27.  "The  faithful  witness"  signifies  from  ivhotn  is  all  truth 
i?t  heaven. — This  is  evident  from  the  signification  of  "  faithful 
witness,"  as  meaning,  in  reference  to  the  Lord,  acknowledg- 
ment of  the  Divine  Human  from  whom  is  all  truth  in  heaven 
(of  which  in  what  follows).      It  is  said  /;/  heaven,  because  Di- 


CHAP.    I.,   VERSE  5. — X.    27.  29 

vine  trutli,  j^oin^  forth  from  the  Lord's  Divine  ijtxjtl,  niakes 
heaven  in  general,  aiul  with  each  angel  there  in  particular.    (Tiiis 

may  be  seen  in  Heaven  and  Hell.  n.  13,  126  140;  and  that  tliis  is  fri)m  the  Fiord's 

Divine  iiiinian,  n.  7-12,  18-86.)  The  Lord  in  respe6l  to  His  Divine 
Human  is  called  the  "faithful  witness,"  because  Divine  truth 
going  forth  from  Him,  bears  witness  in  heaven  concerning  Him. 
This  witnessing  is  universally  in  Divine  truth  in  heaven  ;  as 
may  be  seen  from  this,  that  angels  of  the  interior  heaven  can 
think  of  the  Divine  in  no  other  way  than  as  having  a  human 
form,  thus  as  the  Divine  Human,  and  for  the  reason  that  the 
Divine  Human  of  the  Lord  fills  the  whole  heaven  and  forms  it, 
and  the  thoughts  of  angels  proceed  and  flow  according  to  the 

form  of  heaven  (see  Heaven  and  Hell,  n.  59-102,  200-212,  265-275).       From 

this  it  is  that  "the  testimony  of  Jesus  Christ"  (see  n.  lo)  sig- 
nifies an  acknowledgment  of  the  Divine  of  the  Lord  in  His 
Human.  [2.]  From  all  this  can  be  seen  what  is  meant  in  the 
spiritual  sense  by  "bearing  witness"  and  by  "testimony"  in  the 
following  passages : 

"John  (i.  e.,  the  Baptist)  came  for  witness,  that  he  might  bear  witness  of 
the  light,  that  all  might  believe  through  him.  He  was  not  the 
light,  but  came  that  he  might  bear  witness  of  the  light.     There  was 

the  true  light,  which  lightelh  every  man And  I  have  seen  and 

have  borne  witness"  {Johu  i.  7  g,  34). 

"Light"  signifies  Divine  truth  ;  therefore  the  Lord  is  here  called 
"the  true  Light,  which  lighteth  every  man  :"  and  to  "bear  wit- 
ness of  the  Light"  signifies  an  acknowledgment  of  His  Di- 
vine Human,  from  which  Divine  truth  goes  forth.     (That  "light" 

signifies  Divine  truth  going  forth  from  the  Lord,  see  Heaven  and  Hell,  in  the  chapter 
on  The  Light  of  Heaven,  n.  126-140.)       [3.]     In  the  same, 

"Ye  have  sent  unto  John,  and  He  hath  borne  witness  unto  the  truth  : 
but  I  receive  not  testimony  from  man  "  (v.  33,  34). 

In  the  same, 

"Jesus  said.  Verily  I  say  unto  thee,  We  speak  that  we  do  know,  and  bear 

witness  of  that  we  have  seen He  that  cometh  from  heaven 

is  above  all.     What  he  hath  seen  and  heard,  of  that  he  beareth 
witness"  (iii.  11,  31,  32). 

In  the  same, 

"Jesus  said.  Even  if  I  bear  witness  of  Myself  My  witness  is  true  ;  for  I 
know  whence  I  came  and  whither  I  go  "  (viii.  14). 

By  this  is  signified  that  He  bears  witness  of  Himself  from  Him- 
self, because  He  was  Divine  truth.     In  the  same, 

"When  the  Comforter  is  come,...  the  Spirit  of  Truth,  . .  .He  shall  bear 
witness  of  Me"  (xv.  26). 


30  APOCALYPSE    EXPLAINED. 

"The  Comforter,  the  Spirit  of  Truth,"  is  Divine  truth  going 

forth    from    the    Lord    (see  A.C,  n.  9818,  9820,  10330;    and  above,  n.  25). 

[4.]    In  the  same, 

"  Pilate  said,  Art  thou  a  king  then  ?  Jesus  answered,  Thou  sayest  it,  be- 
cause I  am  a  king.  To  this  have  I  been  born,  and  for  this  am  I 
come  into  the  world,  that  I  should  bear  witness  unto  the  truth. 
Every  one  that  is  of  the  truth  heareth  My  voice.  Pilate  said ..... 
What  is  truth?"  (xviii.  37,  38.) 

The  Lord  thus  answered  when  He  was  asked  whether  He  was 
a  king,  because  the  Lord,  as  king,  is  Divine  truth,  for  this 
is  the  royalty  of  the  Lord  in  heaven,  while  His  Divine  good 
is  the  priesthood  there.  This  is  why  the  Lord  said  that  He 
was  a  king,  that  to  this  end  He  was  born,  and  to  this  end  He 
came  into  the  world,  that  He  should  bear  witness  unto  the  truth  ; 
and  that  every  one  that  is  in  truth  heareth  His  voice ;  there- 
fore Pilate  asked  him,  "What  is  truth?"  thus  whether  that  was 

kmg.  (That  Divine  truth  is  the  royalty  of  the  Lord  in  the  heavens,  see  A.C, 
n.  3009,  5068 ;  and  that  "  kings,"  therefore,  in  the  Word,  signify  those  who  are  in  Di- 
vine truths,  or  abstradtly  from  persons,  signify  Divine  truths,  see  n.  1672,  2015,  2069, 

4575. 4581, 4966, 5044.)  That  "  kings  "  signify  those  who  are  in  Divine 
truths,  will  appear  more  clearly  in  the  explanation  of  what  fol- 
lows in  the  Apocalypse,  where  kings  are  mentioned  ;  and  just 
below,  where  it  is  said,  "He  hath  made  us  kings  and  priests 
unto  God  and  His  Father."  From  all  this  it  can  be  seen  that 
by  the  words,  "from  Jesus  Christ,  the  faithful  witness,"  is  sig- 
nified the  Lord  in  respe6l  to  acknowledgment  of  His  Divine 
Human,  from  which  is  all  truth  in  heaven, 

28.  "The  First-born  of  the  dead"  signifies y>-^;;z  whom  is  all 
good  m  heaven. — This  is  evident  from  the  signification  of  the 
"first-born,"  as  meaning,  in  reference  to  the  Lord,  Divine  good 
in  heaven,  thus  all  good  there.  The  "first-born"  signifies  this, 
because  by  generations,  in  general  and  in  particular,  spiritual 
generations  are  signified,  which  are  generations  of  good  and 
truth  or  of  love  and  faith;  from  this  it  is,  that  by  "father," 
"mother,"  "sons,"  "daughters,"  "sons-in-law,"  "daughters-in- 
law,"  and  "son's  sons,"  are  signified  goods  and  truths  which  gen- 
erate and  are  generated  in  their  order  {A.c,  n.  10490),  for  in  heaven 
there  are  no  other  nativities.  This  being  so,  by  "first-born"  is 
not  meant  the  first-born,  but  the  good  of  heaven  and  of  the 
church,  because  this  is  in  the  first  place.  And  since  all  good  in 
heaven  is  from  the  Lord,  He  is  called  "  the  First-born. "  Further- 
more, He  is  called  "the  First-born  of  the  dead,"  because,  when 
He  rose  from  the  dead,  He  made  His  Human  to  be  Divine  good 
by  union  with   the   Divine  that  was  in  Him  from  conception. 


CHAP.    I.,   VERSE  5.  —  N.    28,  3I 

[2.]  This  why  He  is  called  "the  First-born  of  tlie  dead,"  and 
says  of  Himself  in  David, 

'I  will  make  Him  the  First-born,  high  above  the  kings  of  the  earth" 
{Psalm  Ixxxix.  27). 

What  is  meant  by  His  being  "  high  above  the  kings  of  the  earth  " 

will  be  seen  in  a  subsequent  article.  (That  the  Lord,  when  He  de- 
parted from  the  world,  maile  His  Human  to  be  Divine  good,  see  ^4. C,  n.  3194,  3210, 
6864,  749g,  S724,  9199,  10076;  thus  that  He  came  forth  from  the  Father  and  re- 
turned to  the  Father,  n.  3194,  3210;  and  that  after  this  union,  the  Divine  truth, 
which  is  the  Comforter,  the  Spirit  of  Truth,  goes  forth  from  Him,  n.  3704,  3712, 
3969,  4577,  5704,  7499,  8127,  8241,  9199,  9398,  9407.  But  this  arcanum  may  be  seen 
more  fiiUy  explained  in  The  Doilrine  of  the  New  yerusalem.  n.  293-295  ;  and  in  the 
passages  there  cited  from  the  Atdina  Caelestia,  n.  303-305.)      As  the    Lord  in 

respe6l  to  His  Divine  Human  is  called  "the  First-born,"  for  the 
reason  that  all  good  goes  forth  from  Him,  so  all  the  first-born 
in  the  Israelitish  church  were  holy  to  Jehovah  ;  so  also  the  Levites 
were  received  in  place  of  all  the  first-born  in  Israel ;  for  by  the 
sons  of  Levi  were  represented  those  of  the  church  who  are  in 
good  of  charity  :  so  again  a  double  portion  of  inheritance  was 
allotted  to  the  first-born  ;  all  this  for  the  reason  that  the  first- 
born signified  good  that  is  from  the  Lord,  and  in  the  highest 
sense,  the  Lord  Himself  in  respedl  to  the  Divine  Human  from 
which  is  all  good.  For  all  things  that  were  commanded  in 
the  Israelitish  church  were  representative  of  Divine  things,  spir- 
itual and  celestial.  [3.]  That  all  the  first-born  in  the  Israelitish 
church  were  holy  to  Jehovah  appears  from  Moses,  in  the  fol- 
lowing passages : 

"  Sandify  unto  Me  all  the  first-born,  whatsoever  openeth  the  womb  among 
the  sons  of  Israel,  both  of  man  and  of  beast :  it  is  Mine"  {Exod. 
xiii.  2). 

'  Thou  shalt  set  apart  unto  Jehovah  all  that  openeth  the  womb,  and  every 
firstling  that  cometh  of  a  beast,  as  many  as  thou  hast,  the  males 
shall  be  Jehovah's"  {Exod.  xiii.  12). 

"  Thou  shalt  not  delay  to  offer  the  first-fruits  of  thy  produce,  and  the 
first-fruits  of  thy  wine.  The  first-born  of  thy  sons  shalt  thau  give 
unto  Me.  Likewise  shalt  thou  do  with  thine  oxen  and  with  thy 
sheep;  seven  days  it  shall  be  with  his  dam  :  on  the  eight  day  thou 
shalt  give  it  Me.  And  ye  shall  be  holy  men  unto  Me  "  {Exod.  xxii. 
29-31)- 

They  were  to  give  also  the  first-born  of  beasts,  because  these, 
too,  were  representative  ;  and  were  also  made  use  of  in  burnt- 
offerings  and  sacrifices.  (What  the  various  beasts  in  these  services  repre- 
sented, see  A.C.,  n.  1823.  3519,  9280,  10042.  Why  the  Levites  were  accepted  in  place 
of  all  the  first-bom  in  Israel  (see  Num.  iii.  12,  13,  41,  45;  viii.  15-20)  was,  as  was 
said  above,  because  the  "  sons  of  Levi  "  represented,  and  therefore  signified,  good  of 
charity,  and  "Levi,"  in  the  highest  sense,  signified  the  Lord  in  respccfl  to  that  good, 
see  A.C.,  n.  3875,  3877,  4497,  4502,  4503, 10017.  A  double  portion  of  the  inheritance 
was  given  to  the  first-bom,  Deut.  x.\i.  17,  because  a  "  double  portion  "  signified  good 
of  love.  A.C.,  n.  720,  1686,  5194,  8423.) 


« 


^2  APOCALYPSE    EXPLAINED. 

29.  "And  the  Prince  of  the  kings  of  the  earth"  signifies 
from  zuho7n  is  all  truth  fro^n  good  in  the  chzirch. — This  is  evident 
from  the  signification  of  "  Prince  of  kings,"  as  meaning  from 
whom  is  all  truth  ;  a  "prince"  denoting  what  is  primary,  and 
"  kings  "  truths  ;  and,  as  referring  to  the  Lord,  who  is  here  called 
"Prince  of  kings,"  it  means  from  whom  is  all  truth  (that  "prince" 

means  what  is  primary,  see  yi.C,  n.  1482,  2089,5044;  and  that  "kings  "  mean  truths, 
see  in  the  explanation  of  the  following  verse,  where  it  is  said,  "and  hath  made  us 

kings  and  priests,"  n.  31) :  also  from  the  signification  of  the  "earth," 
as  meaning  the  church  (of  which  in  what  follows).  One  unac- 
quainted with  the  internal  sense  of  the  Word  must  needs  believe 
that  the  kings  of  the  whole  earth  are  here  meant ;  whereas  kings 
are  not  meant,  nor  earth  ;  but  by  "  kings  "  are  meant  all  who  are 
in  truths  from  good;  and  by  the  "earth"  is  meant  the  church. 

(That  by  the  "  earth  "  is  signified  the  church  is  shown  in  many  places  in  the  Arcadia 
Caelestia,  from  which  these  particulars  may  be  seen  :  That  by  the  "  earth  "  is  signified 
the  kingdom  of  the  Lord  and  the  church,  n.  662,  1066,  1068,  1262, 1413,  2928,  3355, 
4447.  4535i  5577.8011,9325,9643.  The  chief  reason  of  which  is,  that  by  the  "  earth  " 
is  meant  the  land  of  Canaan;  and  the  church  was  there  from  most  ancient  times,  n. 
567,  3686,  4447,  4454,  4516,  4517,  5136,  6516,  9325,  9327;  also  that,  in  the  spiritual 
sense,  by  the  "  earth  "  is  meant  the  people  who  dwell  thereon,  and  their  worship,  n. 
1262.  That  the  "  new  heaven  and  the  new  earth  "  signify  the  church  in  the  heavens 
and  on  earth,  n.  1733. 1850,  2117,  2118,  3355,  4535,  10373.  That  by  the  creation  of 
heaven  and  earth,  in  the  first  chapters  of  Genesis,  in  the  internal  sense,  is  described 
the  establishment  of  the  Most  Ancient  Church,  see  n.  8891,  9942,  10545.  That  to 
"create  "is  to  establish  and  regenerate,  seen.  10373.  That  "ground,"  too,  signifies  the 
church ;  "  gfround  "  from  the  reception  of  seeds,  which  are  truths,  but  "  earth  "  from 
the  nations  therein,  and  their  worship,  see  n.  566,  1068,  10570.  Moreover,  "  earth," 
as  it  signifies  the  church,  signifies  also  the  religious  principle,  consequently  such  as  is 
idolatrous  ;  as  the  land  of  Egypt,  the  land  of  the  Philistines,  the  land  of  Chaldea,  and 
of  Babel,  and  many  others.  That  "earth"  signifies  the  church  is  also  briefly  shown 
in  the  Last  yudgment,  n.  3,  4.) 

30.  "Unto  Him  that  loveth  us,  and  washeth  us  from  our 
sins  in  His  blood,"  signifies  His  love,  and  rcgcncratioji  by  trnths 
that  are  fro7)i  Him. — This  is  evident  from  the  signification  of 
"washing  from  sins,"  as  meaning  to  regenerate  (see  Dodrhie  of 
Hie  New  yenisaiem.n.  zo2-20());  and  from  the  signification  of  "in 
His  blood,"  as  meaning  by  truths  that  are  from  Him  (see  in  the 

same  Do£lrine,  n.  210-213;  and  in  the  extradls  from  the  Arcana  Caelestia  there,  n. 

217,219,  222).  That  the  Lord's  "blood"  signifies  truths  from 
good,  thus  truths  from  the  Lord,  can  scarcely  be  seen  and  be- 
lieved by  one  who  knows  nothing  of  the  internal  sense  of  the 
Word  ;  moreover,  it  seems  far-fetched  to  understand  truths  from 
the  Lord  in  place  of  His  blood  ;  and  yet  in  heaven  nothing 
else  is  understood  by  the  Lord's  blood.  For  the  Lord  there 
is  Divine  truth  united  to  Divine  good,  consequently  no  one 
there  thinks  of  His  flesh  and  blood.  Thought  concerning  these 
they  call  material  thought,  Avhich  with  them  is  not  possible. 
They  say,  moreover,  that  they  are  not  aware   that  flesh  and 


CHAP.   I.,   VERSE  5. — N.    30.  33 

blood  are  mentioned  in  the  Word ;  for  with  them  the  things 
belong. ng  to  the  literal  sense  of  the  Word,  are  changed  into  spir- 
itual ideas,  since  they  themselves  are  spiritual  and  not  natural : 
thus  "flesh"  when  ascritied  to  the  Lord,  is  changed  into  Divine 
good,  and  "  l^lood  "  into  Divine  truth,  each  going  forth  from  the 
Lord.  [2.]  "Flesh"  and  "blood"  are  mentioned  in  the  literal 
sense  of  the  Word,  in  order  that  corresponding  spiritual  things 
may  be  perceived  in  heaven  ;  for  all  spiritual  things  terminate  in 
natural  things  ;  in  them  they  have  their  outmost  plane,  therefore 
the  I  divine  passing  through  the  heavens  terminates  in  that  plane, 
and  thereon  has  permanent  existence,  comparatively  like  a  house 
on  its  foundation,  and  is  then  in  its  fulness.  This  is  why  the 
Word  is  such  as  it  is  in  the  letter,  and  why  "flesh"  and  "blood" 
are  there  mentioned:  the  angels,  however,  are  astonished  that  the 
man  of  the  church,  who  might  be  made  spiritual  from  the  Word, 
does  not  allow  himself  to  be  raised  above  the  sense  of  the  letter, 
that  he  may  think  spiritually  and  not  materially  of  the  Lord,  and 
of  His  flesh  and  blood.  Because  they  so  wondered,  and  it  was 
told  them  that  many,  especially  the  sim[)le,  do  think  spiritually 
about  these  things,  they  explored  whether  it  was  so  ;  and  they 
discovered  that  many,  in  fa6l  almost  all  the  simple,  when  they 
go  to  the  holy  supper  do  not  think  at  all  about  flesh  and  blood, 
but  only  of  the  holy  [influx]  that  they  then  have  from  the 
Lord.  The  angels  percei\-ed  that  this  is  continually  provided 
by  the  Lord,  in  order  that  the  man  of  the  church  may  then  be 
in  a  spiritual  and  not  in  a  material  idea.  [3.]  Where  material 
eating  is  understood  and  adopted  in  dodlrines,  it  is  because  men 
have  thought  of  the  Human  of  the  Lord  as  of  the  human  of  an- 
other man,  and  have  not  thought  at  the  same  time  of  the  Divine 
in  His  Human,  but  have  rejected  the  expression,  "Divine  Hu- 
man ;"  and  they  that  so  thought  of  the  Lord's  Human  could 
not  think  otherwise  than  materially  of  His  flesh  and  blood.  It 
would  have  been  different  if  they  had  thought  of  the  Lord  ac- 
cording to  the  universal  doctrine  of  the  church,  which  is,  that 
His  Divine  and  Human  is  one  Person,  the  two  being  united  as 
soul  and  body  f see  above,  n.  ID,  26).  Moreover,  "blood"  is  men- 
tioned in  many  other  places  in  the  Word,  as  elsewhere  in 
the  Apocalypse 

(Chap.  vi.  12  ;  viii.  14  ;  vii.  7,  8  ;  xi.  6  ;  xii.  1 1  ;  xiv.  20  ;  xvi.  3,  4,  6  ;  xviii. 
24  ;  xix.  2,  13). 

1  purpose,  therefore,  in  the  following  pages,  to  show  fully  that 
bv  "blood"  is  signified  truth  from  the  Lord,  and  in  an  oppo- 
site sense  falsity  that  offers  violence  to  that  truth. 


34  APOCALYPSE   EXPLxMNED. 

3l[a].  [Ierse6.]  "And hath  made  us  kings  and pr/ests" s'lirmhes 
that  from  Him  we  are  in  His  spiritual  and  celestial  kingdom. — 
This  is  evident  from  the  signification  of  "kings,"  as  meaning 
those  who  are  in  truths  from  good  ;  and  since  these  constitute 
the  Lord's  spiritual  kingdom,  as  meaning  those  who  are  in  His 
spiritual  kingdom.  That  these  are  signified  by  "kings"  in  the 
Word,  will  appear  from  what  follows.  The  above  is  evident 
also  from  the  signification  of  "priests,"  as  meaning  those  who 
are  in  good  of  love;  and  since  these  constitute  the  Lord's 
celestial  kingdom,  as  meaning  those  who  are  in  His  celestial 

kmgdom.  (That  there  are  two  kingdoms,  into  which  the  heavens  are  in  general 
divided,  see  Heaven  and  Hell,  n.  20-28 ;  and  that  the  spiritual  kingdom  is  called  the 
Lord's  regal  kingdom,  and  the  celestial  kingdom  His  priestly  kingdom,  n.  24.)   In 

m.any  places  in  the  prophetic  Word,  kings  are  mentioned,  and 
he  that  is  ignorant  of  the  internal  sense  believes  that  kings  are 
there  meant ;  kings,  however,  are  not  meant,  but  all  those  who 
are  in  truths  from  good,  or  in  faith  from  charity,  from  the  Lord. 
The  reason  of  this  is,  that  the  Lord  is  the  sole  king,  and  those 
who  from  Him  are  in  truths  from  good  are  called  His  "sons;" 
for  this  reason  the  same  are  meant  by  "princes,"  by  "sons  of 
the  kingdom,"  by  "sons  of  kings,"  and  by  "kings;"  and  in  a 
sense  abstra6led  from  the  idea  of  persons,  as  it  is  in  heaven, 
truths  from  good  are  meant,  or,  what  is  the  same,  faith  from 
charity  ;  since  truth  is  of  faith,  and  good  is  of  charity.  [2.]  That 
kings  are  not  meant  can  be  seen  from  its  here  being  said  that 
Jesus  Christ  "hath  made  us  kings  and  priests;"  and  afterwards, 

"  And  hast  made  us  to  be  unto  our  God  kings  and  priests,  and  we  shall 
reign  upon  the  earth"  (v.  lo); 

and  in  Matthew, 

"The  good  seed"  sown  in  the  field  "are  the  sons  of  the  kingdom" 
(xiii.  38). 

the  "seed  of  the  field"  are  truths  from  good  with  man  from  the 
Lord  [A.c,  n.  3373,  10248,  10249).  Every  one,  moreover,  may  per- 
ceive that  the  Lord  is  not  to  make  all  those  here  treated  of  to 
be  kings,  but  that  he  calls  them  kings  from  the  power  and  the 
glory  which  those  have  who  from  the  Lord  are  in  truths  from 
good.  From  all  this  it  can  now  be  seen  that  by  "king,"  in  the 
prophetic  Word,  is  meant  the  Lord  in  respe(51:  to  Divine  truth, 
and  by  "kings"  and  "princes,"  those  who  from  the  Lord  are 
in  truths  from  good,  and  as  most  things  in  the  Word  have  also 
an  opposite  sense,  that  "kings"  signify  in  that  sense  those  who 
are  in  falsities  from  evil.     [3.]   That  by  "  King"  in  the  Word  is 


tii\i'.  I.,  vKRsi:  6. — x.  3i[<?].  35 

meant  the  Lord  in  resped  to  Divine  trulh,  i>  clear  froni  the 
words  of  the  Lord  Himself  to  Pilate: 

"Pilate  said,  Art  thou  a  king  then?  Jesus  answered,  Thou  say  est  it 
because  I  am  a  kin.l,^  To  this  have  I  been  born,  and  for  this  am 
I  come  into  the  world,  that  I  should  bear  witness  unto  the  tru.l.. 
Every  one  that  is  of  the  truth  hearcth  My  voice.  Pilate  s.iid  unto 
Him,  What  is  truth?"  {John  xviii.  37,  38.) 

From  the  question  of  Pilate,  "What  is  truth,"  it  is  clear  that  he 
understood  that  truth  was  called  "king"  by  the  Lord  ;  and  as 
he  was  a  gentile,  and  knew  nothing  from  the  Word,  he  could 
not  be  taught  that  Divine  truth  is  from  the  Lord,  and  that  He 
is  Divine  truth  ;  therefore,  immediately  after  his  question, 

"He  went  out  to  the  Jews,  saying,  I  find  no  fault  in  him  ;"  and  after- 
wards put  upon  the  cross,  "This  is  Jesus,  the  king  of  the  Jews." 
And  when  the  chief  priests  said  unto  him,  "Write  not.  The  king 
of  the  Jews,  but  that  He  saith  I  am  the  king  of  the  Jews,  Pilate 
answered,  What  I  have  written,  I  have  written"  (^John  xix.  4, 
19-22). 

[4.]  When  these  things  are  understood,  it  may  be  known  what 
is  meant  by  "  kings  "  in  the  following  passages  in  the  Apocalypse : 

•'The  sixth  angel  poured  out  his  bowl  upon  the  great  river  Euphrates, 
and  the  water  thereof  was  dried  up,  that  the  way  might  be  made 
ready  for  the  kings  that  come  from  the  sun  rising"  (xvi.  12). 

The  great  harlot  that  sitteth  upon  many  waters,  with  whom  the  kings 
of  the  earth  committed  fornication  (xvii.  i,  2). 

"The  seven  heads  are  seven  mountains  on  which  the  woman  sitteth,  and 
they  are  seven  kings  ;  the  five  are  fallen,  the  one  is,  the  other  is  not 

yet  come And  the  ten  horns  that  thou  sawest  are  ten  kings, 

which  have  received  no  kingdom  as  yet,  but  they  receive  power  as 

kings  with  the    beast  for  one  hour These  shall  war  against 

the  Lamb,  and  the  Lamb  shall  overcome  them  ;  for  he  is  Lord  of 
lords  and  King  of  kings"  (xvii.  g,  10,  12,  14). 

"And  the  woman  whom  thou  sawest  is  the  great  city,  which  hath  a  king- 
dom over  the  kings  of  the  earth"  (xvii.  18). 

"  Of  the  wine  of  the  wrath  of  her  fornication  all  the  nations  have  drunk, 
and  the  kings  of  the  earth  committed  fornication  with  her  "  (xviii.  3). 

"And  I  saw  the  beast,  and  the  kings  of  the  earth,  and  their  armies, 
gathered  together,  to  make  war  against  Him  that  sat  on  the  horse 
and  against  His  army"  (xix.  19). 

"And  the  nations  of  them  which  are  saved  shall  walk  in  the  light  of  it, 
and  the  kings  of  the  earth  do  bring  their  glory  and  honor  into  it" 
(xxi.  24). 

In  these  passages  by  "kings"  are  not  meant  kings,  but  all  who 
are  either  in  truths  from  good,  or  in  falsities  from  evil,  as  was 
said  before.     Likewise  in  Daniel, 

By  "  the  king  of  the  south  "  and  by  "  the  king  of  the  north,"  who  made 
war  against  each  other  (chap.  xi.). 

By  "the  king  of  the  south  "are  there  meant  those  who  are  in 
the  light  of  truth  from  good,  by  "the  king  of  the  north"  those 


36  APOCALYPSE  EXPLAINED. 

who  are  in  dirkness  from  evil.  (That  "south"  in  the  Word  signifies 
those  who  are  in  the  light  of  truth  from  good,  see  A.C.,  n.  1458,3708,3195,  5672, 
9642  ;  and  "  north  "  thnse  who  are  in  the  darkness  of  falsity  from  evil,  n.  3708,  and  in 
general,  in  Heaven  and  Hell,  n.  142-153,  where  The  Four  Quarters  in  Heaven  are 

treated  of.)  [5.]  "King-.s"  are  also  frequently  mentioned  by  the 
prophets  in  the  Old  Testament ;  and  there  likewise  are  meant 
those  who,  from  the  Lord,  are  in  truths  from  good,  and  in  a 
contrarx'  sense,  those  who  are  in  falsities  from  evil ;  as  in  Isaiah : 

"So  shall  He  sprinkle  many  nations  :  kings  shall  shut  their  mouths  upon 
Him  ;  for  that  which  had  not  been  told  them  thev  have  seen,  and 
that  which  they  have  not  heard  they  have  understood"  (lii.  15). 

In  the  same, 

"The  Zion  of  the  Holy  One  of  Israel,. . .  .thou  shalt  suck  the  milk  of 
the  nations,  and  shalt  suck  the  breast  of  kings"  (Ix.  14,  16). 

In  the  same, 

"  Kings  shall  be  thy  nursing  fathers,  and  queens  thy  nursing  mothers  ; 

they  shall  bow  down  to  thee  with  their  face  toward  the  earth " 

(xlix.  23 ;) 
(and  elsewhere,  as  in  Isaiah  xiv.  g;  xxiv.  21 ;  Ix.  10;    Jer.  ii.  26;  iv.  9  ; 

xlix.  38  ;    Lam.  ii.  6,  9  ;   Ezek.  vii.  26,  27  ;    Hosea  iii.  4  ;    Zeph.  i.  8  ; 

Psalm  ii.  10;  ex.  5.     Falses,  Gen.  xlix.  20). 

[ft.J  [6.]  .Since  "kings"  signify  those  who,  from  the  Lord,  are 
in  truths  fronr  good,  it  was  a  custom  derived  from  ancient  times 
for  kings,  when  they  were  crowned,  to  receive  such  insignia  as 
were  significative  of  truths  from  good :  as  for  the  king  to  be 
anointed  with  oil,  to  wear  a  crown  of  gold,  to  hold  a  sceptre 
in  his  right  hand,  to  be  clothed  with  a  purple  robe,  to  sit  upon 
a  throne  of  silver,  to  ride  with  the  royal  insignia  upon  a  white 
horse ;  for  "oil"  signifies  good  from  which  is  truth  (see  A.C..  n.  886, 
4638,  9780,  9954,  looii,  10261,  10268, 10269) ;  ^  " crown  of  gold"  upon  the 
head  has  a  like  meaning  (n.  9930) ;  a  "  sceptre,"  which  is  a  staff, 
signifies  the  power  of  truth  from  good  (n.  4581,  4876,  4966) ;  a 
"cloak"  and  a  "robe,"  Divine  truths  in  the  spiritual  kingdom  (n. 
9825,  10005);  and  "purple,"  the  spiritual  love  of  good  (n.  9467);  a 
"throne,"  the  kingdom  of  truth  from  good  (n.  5313.  6397,  8625); 
and  "silver,"  that  truth  itself  (n.  1551.  1552,  2954,  5658);  a  "white 
horse,"  the  understanding  enlightened  from  truths   (see  the  work 

on  The  lindte  Horse,  n.  1-5.  That  the  ceremonies  observed  at  the  coronation  of 
kings  involve  such  things,  but  that  the  knowledge  thereof  is  at  this  day  lost,  see  also 

A.C.,  n.  4581,  4966).  [7.]  As  it  is  known  from  these  things  what  is 
meant  by  a  "king"  in  the  Word,  I  will  add  to  the  above. 

Why  the  Lord,  when  He  entered  Jerusalem,  sat  upon  the  foal  of  an  ass, 
and  the  people  then  proclaimed  Him  king,  and  also  strewed  their 
garments  in  the  way  (Matt.  x\-i.  18;  Mark  xi.  i-ii  ;  Luke  xix. 
28-40;   John -^xx.  14-16). 

This  is  predicSled  in  Zechariah  : 


CHAT.    I.,   Vr.RSK  6.  —  N.   3  I  L<'^J  .^7 

"  Rejoice  greatly,  O  daughter  of  Zion  ;  shout,  O  daughter  of  Jerusalem  ; 
behold,  thy  king  conieth  unto  thee,  just  and  having  salvai on  ; 
riding  upon  an  ass,  and  upon  the  foal  of  an  ass"  (ix.  9;  Mitl.  xxi. 
5  ;  John  xii.  15). 

The  reason  was,  that  to  sit  upon  an  ass  and  the  foal  of  an  ass 
was  the  distin(;:tive  mark  of  a  chief  jufl.q;e  and  of  a  kinj;  ;  as  Ciin 
be  seen  from  the  following  passages  : 

"My  heart  is  towards  the  law-givers  of  Israel, ye  who  ride  upon 

white  asses"  {Judges  v.  9,  10). 
"  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  from  between 

his  feet,  till  he  come  to  Shiloh  ; . . . .  who  shall  bind  his  ass's  foal 

to  the  vine,  and  the  son  of  his  she-ass  to  the  noble  vine"  {Gen.  xlix. 

10,  11). 

As  sitting  on  an  ass,  and  the  foal  of  an  ass,  was  such  a  dis- 
tinctive mark, 

Judges  rode  upon  white  asses  {Jiuiges  v.  9,  10) ; 

And  their  sons  upon  asses'  colts  {Judges  x.  4  ;  xii.  14) ; 

And  the  king  when  crowned,  upon  a  she-mule  (i  Kings  i.  33)  ; 

And  his  sons  upon  mules  (2  Sam.  xiii.  29). 

One  who  does  not  know  the  signification  of  "horse,"  "mule," 
and  "  foal  of  an  ass,"  in  a  representati\'e  sense,  will  suppose  that 
the  Lord's  riding  upon  the  foal  of  an  ass  was  significative  of 
misery  and  humiliation.  But  it  signified  royal  magnificence  ;  for 
this  reason  the  people  then  proclaimed  the  Lord  king,  and 
strewed  their  garments  upon  the  way.  This  was  done  when  He 
entered  Jerusalem,  because  by  "Jerusalem"  is  signified  the  church 

(as  may  be  seen  in  The  New  Jerusalem  and  its  Heavenly  Doclrine,  n.  6 ;  and 
that  "garments"  signify  truths  clothing  and  serving  good,  may  be  seen  in  the 
Arcana  Caelestia,  n.  1073,  2576,  5248,  5319,  59S4,  9212,  9215,  9216,  9952,  10536  ;  and 

in  Heaven  and  Hell,  n.  177-182).  [8.]  From  all  this  it  is  now  clcar 
what  is  signified  by  the  "King"  and  by  "kings,"  in  the  Word, 
also  what  by  the  "Anointed,"  "Messiah,"  and  "Christ;"  for 
"Anointed,"  "Messiah,"  and  "Christ,"  like  "King,"  signify  the 
Lord  in  respe6l  to  Divine  truth  going  forth  from  His  Divine 
good;  for  a  king  is  called  "anointed;"  and  "anointed"  in 
the  Hebrew  is  Messiah,  and  in  the  Greek  Christ.  But  that 
the  Lord,  in  respetfl  to  the  Divine  Human,  was  alone  "  the 
Anointed  of  Jehovah,"  since  in  Him  alone  was  the  Divine  good 
of  Divine  Love  from  conception,  for  He  was  conceived  of 
Jehovah,  and  that  all  that  were  anointed  were  only  represent- 
atives of  Him  'see  n.  9954,  looii,  10268.  10269).  So  also  by  "priests" 
are  meant  such  good  as   exists   in  the  celestial   kingdom  (see 

in  Arcana  Caelestia  :  namely,  that  priests  represented  the  Lord,  in  respecft  to  Divine 
good,  n.  2015,  6148  ;  that  the  priesthood  was  representative  of  the  Lord,  in  respeefl 
to  the  work  of  salvation,  since  this  was  from  the  Divine  good  of  His  Divine  Love,  see 
n.  9809 ;  that  the  priesthood  of  Aaron,  of  his  sons,  and  of  the  Levites.  was  repre- 
sentative of  the  work  of  salvation,  in  successive  order,  see  n.  10017;  that  from  this 
"the  priesthood,"  and  "  priesthoods,"  in  the  Word  signified  good  of  love,  wjiich  is 


38  APOCALYPSE    EXPLAINED. 

from  the  Lord,  see  n.  9806,  9809 ;  that  by  the  two  names,  "  Jesus  "  and  "  Christ,"  is 
signified  both  His  priesthood  and  His  royalty,  that  is,  by  "  Jesus  "  is  signified  Divine 
good,  and  by  "  Christ "  Divine  truth,  n.  3004,  3005,  3009 ;  that  priests  and  likewise 
kings  who  do  not  acknowledge  the  Lord  signify  the  opposite,  namely,  evil,  and  falsity 
from  evil,  n.  3670.) 

32.  "  Unto  God  and  His  Father "  signifies  by  Divine  truth 
arid  Divi7ie  good. — This  is  evident  from  this,  that  "God"  is  the 
Divine  truth,  and  "Jehovah"  is  the  Divine  good;  therefore  in 
the  Word  the  Lord  is  called  "God"  when  Divine  truth  is 
treated  of,  and  "Jehovah"  when  Divine  good  is  treated  of  (see 
A.C.,  n.  2586,  2769,  2807,  2822,  3921,  4287,  4402,  7010,  9167) ;  but  here  it  is 
said  "Father"  instead  of  Jehovah,  because  the  Father  of  the 
Lord  was  Jehovah,  and  by  "Father"  the  same  thing  is  meant 
as  by  "Jehovah."  By  both  "God"  and  "the  Father"  the  Lord 
alone  is  meant ;  for  the  Father  was  in  Him  as  the  soul  is  in  its 
body  (see  above,  n.  10,  26)  ;  since  He  was  conceived  of  Jeho- 
vah, and  one's  soul  is  from  him  of  whom  He  is  conceived  ;  con- 
sequently when  the  Lord  spoke  of  the  Father  He  meant  His 
Divine  in  Himself     This  was  why  He  said, 

That  the  Father  is  in  Him  and  He  in  the  Father  {John  x.  38  ;  xiv.  10,  11) 

That  the  Father  and  He  are  one  {John  x.  30) ; 

That  He  is  not  alone,  but  He  and  the  Father  {John  xvi.  31). 

(That  the  Lord  called  the  Divine  of  Jehovah,  which  was  in  Him  from  conception,  and 
which  was  the  esse  of  His  life  in  His  Human,  "  the  Father,"  and  Divine  truth  which 
is  from  Divine  good  "  the  Son,"  see  A.  C,  n.  2803,  3704,  7499,  8328,  8897 ;  that "  the 
oon  of  Man"  is  Divine  truth,  and''  the  Father  "  Divine  good,  see  n.  1729, 1733,  2159, 
2628,  2803,  2813,  3255,  3704,  7499,  8897,  9807.  See  also  citations  from  the  Arcana  Cae- 
iestia,  in  The  Doilrine  of  the  New  Jerusalem,  n.  304,  on  the  unition  of  the  Divii.^: 
which  is  called  "  Jehovah,"  "  the  Father,"  witli  the  Divine  Human  of  the  Lord.) 

^^,  "To  Him  be  the  glory  and  the  might  unto  the  ages  of  the 
ages  "  signifies  that  these  things,  namely.  Divine  good  and  Di- 
vine truth,  are  from  the  Lord  alone  to  eternity. — This  is  evident 
from  the  signification  of  "glory, "  as  meaning  Divine  truth  in 
heaven  (see  a.c,  n.  4809,  5922, 8267, 8427, 9429) ;  and  from  the  significa- 
tion of  "might,"  as  meaning  Divine  good  through  Divine  truth, 
since  Divine  good  has  all  might  and  all  power  through  Divine 

truth  (see  n.  3091,  3563,  6344,  6423,  8304,  9643,  10019,  10182;  and  in  /!rnve>?  and 
Hell,  where  the  power  of  the  angels  of  heaven  from   the  Lord  is  treated  of,  n. 

228-233).  That  "unto  the  ages  of  the  ages"  means  to  eternity  is 
clear  without  explanation.  "Glory"  is  Divine  truth  in  heaven 
because  Divine  truth  is  the  light  there,  and  the  things  that  ha\'e 
existence  from  the  light  of  heaven  are  called  "glory,"  because 
they  have  existence  from  the  Lord  and  represent  the  Divine 
truth  that  is  from  Him,  and  declare  His  glory ;  especially  the 
things  that  are  within  the  angel,  which  are  of  intelligence  and 

wisdom.       (That  the  light  of  heaven  is  Divine  truth,  and  that  all  things  that  are 


CHAP,  I.,  CONTENTS  VERSES  7,  8. — N.  35.       39 

in  heaven,  whether  without  or  within  the  angel,  have  existence  from  the  lijjhf  tlicre, 
see  Hdiven  and  Hell.  n.  126-140,  172,  173,  176.)        It    is   SUppOSCd    in    the 

world  that  "Glory  be  to  God"  means  that  God  for  His  own 
sake  desires  glory  from  man,  and  that  He  is  moved  by  it,  and 
imparts  blessings  to  man  in  return  for  it.  But  this  is  a  mistake. 
God  desires  glory  from  man  for  man's  sake  ;  for  when  man 
gives  God  the  glory,  he  ascribes  all  things  to  the  Divine  and' 
nothing  to  himself,  and  when  he  does  this,  the  I  )ivine  can 
flow-in  with  Divine  truth,  and  i^ive  him  intelligence  and  wisdom, 
Thus  and  no  otherwise  is  the  Lord  glorified  in  man  ;  for  the 
Lord  loves  every  man,  and,  from  love,  desires  that  His  glory. 
that  is,  Divine  truth,  may  be  in  men.  This,  moreover,  tiie 
Lord  teaches  in  yohi, 

"  If  ye  abide  in  Me,  and  My  words  abide  in  you,  ye  shall  ask  whatsoever 
ye  will,  and  it  shall  be  done  unto  you.  Herein  is  My  Father  glori- 
fied, that  ye  bear  much  fruit,  and  that  ye  be  made  My  disciples  " 
(XV.  7,  8). 

(That  the  salvation  of  the  human  race  is  the  glory  of  the  Lord,  see  A.C.,  n.  4347, 
4593.  5957.  7550.  8263,  10646.) 

34..  'Mmen  "  signifies  Divine  conJirmatio?i. — This  is  evident 
from  the  signification  of  "Amen,"  as  meaning  truth,  for  this 
is  the  meaning  of  A)?iC7i  in  the  Hebrew  ;  and  as  all  truth 
which  is  truth  is  Divine,  "Amen,"  when  said  in  the  W'ord, 
signifies  Divine  confirmation.  For  truth  confirms  all  things, 
and  Divine  truth  confirms  itself;  and  it  was  because  the  Lord 
when  He  was  in  the  world  was  Divine  truth  itself,  that  He  so 
frequently  said  "Amen"  [or  "Verily"]. 

VERSES  7,  8. 

35*  "  Behold  He  cometh  with  the  clouds,  and  every  eye  shall  see  Him,  and  they  who 
pierced  Him  ;  and  all  the  tribes  of  the  earth  shall  mourn  over  Him.  Even  so:  Amen.  I  am 
the  Alpha  and  the  Omega,  Beginning  and  End,  saith  the  Lord,  who  is,  and  who  was,  and 
who  is  to  come,  the  Almighty." 

7.  'Behold  He  cometh  with  the  clouds"  signifies  ///<?/  t/ie  Lord  is  abottt  to 

ni't-al  I/iiJisr/f  in  tlic  Word  throitgh  its  internal  sense  [n.  36]  ;  "and 
every  eye  shall  see  Him"  sij^nifies  t//at  all  will  acknow'edoe Him  who 
are  in  truths  froi)i  i^ood  \\\.  37]  ;  "and  they  who  pierced  Him  "  sij:;nifics 
that  they  also  will  see  Him  %vho  are  in  falsi tirs  from  e-^'il  [n.  38] ;  "and 
all  the  tribes  of  the  earth  shall  mourn  0  ver  Him  "  si^n ifi es  that  the  falsi- 
ties of  the  church  "mHI  oppose  [n.  39]  ;  "even  so.  Amen,"  signifies  Divine 
confirmation,  that  so  it  7vill  be  [11.  40]. 

8.  "/  am  the  Alpha  and  the  Omega,  Beginning  and  End,"  sicrnifies  that  He 

f^overns  all  thiw^s  from  firsts  throiis^h  oittmosis,  thus  all  thin'C^s  of 
heaven  to  eternity  [n.  41] ;  "saith  the  Lord,  who  IS,  and  who  was, 
and  who  is  to  come,"  sijjnifies  from  Him  who  is  the  AH  in  all  thins^s 
of  heaven  and  of  the  church  from  eternity  to  eternity,  and  yehoz'ah 
[n.  42]  ;    "the  Almighty"  signifies/;w«  Himself  [n.  43]. 


40  APOCALYPSE  EXPLAINKU. 

36.  [Vfisf  7.]  "Behold,  He  cometh  v^ji'n  tha  c'ouds."  si^tuhe 
that  the  Lord  is  about  to  reveal  Himself  in  the  Word  ihrovgh  its 
mternal  seiise. — This  is  evident  from  the  signilication  of  "coin- 
ing,"as  meaning,  in  reference  to  the  Lord,  to  reveal  Himi-(h''; 
and  from  the  signification  of  'clouds,"  as  meaning  Divine  truths 
in  outmosts,  thus  the  Word  in  the  letter  ;  for  the  Word  in  resp-ecft 
to  the  sense  of  the  letter  is  Divine  truth  in  outmosts  ;  and  since 
each  thing  therein  contains  an  internal  or  spiritual  sense,  "com- 
ing with  clouds"  mefns  revealing  Himself  through  that  sense. 
That  "clouds"  signify  Divine  truths  in  outmosts  is  from  appear- 
ances in  the  spiritual  world.  There  clouds  appear  in  various 
kinds  of  light  ;  in  the  inmost  or  third  heaven  in  a  flaming  light, 
in  the  middle  or  second  heaven  in  a  white  light,  and  in  the 
outmost  or  first  heaven  in  a  more  obscure  light ;  and  every  one 
there  knows  that  they  signify  Divine  truth  from  the  Lord 
through  angels  :  for  when  Divine  truth  going  forth  from  the 
Lord,  which  is  the  very  light  of  heaven,  passes  through  angels, 
it  appears  as  a  cloud,  brighter  or  denser  according  to  their 
intelligence.  Such  clouds  have  oftentimes  been  seen  by  me, 
and  what  they  signify  has  been  perceived.  This  is  why  "  clouds, " 
such  as  those  that  appear  before  the  eyes  of  men  in  the  world, 
signify  Divine  truth  in  outmosts  ;  and  as  the  Word  in  the  letter 
is  Divine  truth  in  outmosts,  that  is  what  is  meant  by  "clouds." 
[2.]  He  who  does  not  know  that  "clouds"  have  this  significa- 
tion, may  suppose  that  the  Lord  is  about  to  come  in  clouds  for 
the  Last  Judgment,  and  to  appear  in  glory  ;  according  to  His 
words  in  the  Evangelists,  where  He  says, 

"  Then  shall  appear  the  sign  of  the  Son  of  man  in  heaven, and  they 

shall  see  the  Son  of  man  coming  on  the  clouds  of  heaven,  with  power 
and  much  glory  "  {Matt.  xxiv.  30  ;  Mark  xiii.  26  ;  Luke  xxi.  27). 

"The  consummation  of  the  age"  which  is  there  treated  of  is 
the  last  time  of  the  church  ;  and  fhe  Lord's  coming  at  that  time 
is  revelation  of  Himself,  and  of  Divine  truth  which  is  from 
Him,  in  the  Word,  through  the  internal  sense.  Elsewhere  than 
in  the  Word  the  Lord  does  not  reveal  Himself,  nor  does  He  re- 
veal Himself  there  except  through  the  internal  sense.  The  Word 
in  the  internal  sense  is  also  signified  by  "power  and  glory." 

(That  this  is  fulfilled  at  this  day,  namely,  that  the  age  is  consummated,  and  the  Last 
Judgment  accomplished  ;  and  also  that  the  Lord  has  come  in  the  clouds  of  heaven, 
that  is,  has  revealed  the  internal  sense  of  the  Word,  may  be  seen  in  the  Last  yuds^fnent, 
from  beginning  to  end  ;  also  in  Heaven  and  Hell,  n.  i  ;  also  in  the  Doilrine  of  the  New 
yerusalem,  n.  249-266.  That  "  the  consummation  of  the  age  "  signifies  the  last  time 
of  the  church,  see  A.C..  n.  4535,  10622;  that  "the  coming  of  the  Lord"  signifies 
revelation  of  Divine  truth  through  the  internnl  sense,  n.  3900.  4060;  that  "  clouds  " 
signify  the  sense  of  the  letter  of  the  Word.  n.  4060,  4391,  5922,  6343,  6752,  R106, 


CHAP.  I.,  vi:ksi-;  7. — n.  36.  41 

8781,9430,  10551,  10574;  that  "  glory"  signifies  Divine  truth  in  heaven,  tl- «  the 
intern.il  sense,  for  this  is  Divine  truth  in  heaven,  n.  5922,  9429,  10574.  The  I  )rd  is 
said  to  be  "  about  to  come  in  power,"  because  Divine  truth,  which  is  from  tlic  Lord 
has  all  power,  see  FU^iviit  and  I/ell.  n.  228-2.^3,  539.)      The   Same  is  P«eant 

by  the  Lord's  words  to  the  liij^h  priest, 

"Jesus  said  "  to  the  high  priest,  "  I  Icnceforlh  ye  shall  see  the  Sor  o(  man 
sitting  at  the  right  hand  of  power,  and  coming  on  the  c'^^ds  of 
heaven  "  {Mutt.  xxvi.  64  ;  Mark  xiv.  62). 

"The  Son  of  man"  is  the  Lord  in  respecfl  to  Divine  trutli; 
"sitting  at  the  right  hand  of  power "  is  His  omnipo'vnce  ; 
"coming  on  the  clouds  of  heaven"  is  revelation  of  l>i\ine 
truth  respeding  Him  in  the  Word,  for  He  has  revealed  Him- 
self and  has  fulfilled  all  things  contained  in  the  internal  sense, 
which  treat  especially  of  the  glorification  of  His  Human. 
[3.]  The  same  is  signified  by  "clouds"  in  the  folloving  pas- 
sages.    In  Daniel : 

"I  saw  in  the  night  visions,  and  behold  there  came  with  th*-  clouds  of 
heaven,  one  like  unto  the  Son  of  man  "  (vii.  13) ; 

in  the  Apocalypse : 

"  I  saw,  and  behold,  a  white  cloud  ;  and  on  the  cloud  one  s.-t  like  «into 
the  Son  of  man,  having  on  his  head  a  golden  crown  "  (xiv.  14    16); 

in  Isaiah: 

"Behold,  Jehovah  sitting  upon  a  light  cloud"  (xix.  i^  ; 

in  David  : 

"Sing  unto  God,  sing  praises  to  His  name,  extol  Him  that  videth  upon 
the  clouds  "  {Psalm  Ixviii.  4) ; 

in  the  same, 

"  Jehovah  appointeth  the  clouds  His  chariot ;  He  walketh  upon  the  wings 
of  the  wind  "  (Psalm  civ.  3). 

Who  cannot  sec  that  these  things  are  not  to  be  understood  ac- 
cording to  the  sense  of  the  letter,  that  is,  that  Jehovah  sits  upon 
a  cloud,  that  He  rides  upon  the  clouds,  and  that  He  makes  the 
clouds  His  chariot?  He  who  thinks  spiritually  may  know  that 
Jehovah  is  present  in  His  Divine  truth,  for  this  goes  forth  from 
Him,  consequently  that  this  is  what  is  meant  by  "clouds;"  so 
it  is  said  that  Jehovah  "appointeth  the  clouds  His  chariot;" 
because  by  "chariot"  is  signified  do(5lrine  of  truth  (s"--^  AC.  n. 
2762,  5321,  8215).  [4.]  Likewise  in  the  following  places.  In 
Isaiah, 

"  Drop  down,  ye  heavens,  from  above,  and  let  the  higher  clouds  [pour 
down]  righteousness  "  (xlv.  8) ; 


42  APOCALYPSE    EXPLAINED. 

in  Nahtini : 

"  The  way  of  Jehovah  is  with  cloud  and  storm,  and  clouds  are  the  dust 
of  His  feet  "  (i.  3) ; 

in  David : 

"Ascribe  ye  strength  unto  God;  His  excellency  is  over  Israel,  and  His 
strength  is  in  the  higher  clouds"  {Fsalm  Ixviii. 34) ; 

in  Moses : 

"  There  is  none  like  unto  the  God  of  Jeshurun,  who  rideth  upon  the 
heaven  in  thy  help,  and  in  His  magnificence  upon  the  clouds  " 
{Deut.  xxxiii.  26) ; 

and  in  David : 

"  A  faithful  witness  in  the  clouds  "  {Psalm  Ixxxix.  37). 

From  this  it  can  be  seen  what  is  meant  by 

The  cloud  filling  the  inner  court  {Ezek.  x.  3,  4) ; 

And  "the  cloud  resting  upon  the  tent"  (repeatedly  in  Moses) ; 

also  that 

Jesus  when  He  was  transfigured,  was  seen  in  glory,  and  a  cloud  over- 
shadowed His  three  disciples,  and  it  was  said  to  them  out  of  the 
cloud,  "This  is  My  beloved  Son  "  {Matt.  xvii.  i-io  ;  Mark  ix.  i-ii  ; 
Luke  ix.  28-30). 

(See  also  what  is  said  about  the  Lord's  being  seen  in  a  cloud  in  the  midst  of  angels, 
in  Earths  in  the  Universe,  n.  171.) 

37,  "And  every  eye  shall  see  Him"  signifies  f/iaf  al/  wi//  ac- 
knowledge Hhn  who  are  in  tricths  from  good. — This  is  evident 
from  the  signification  of  "seeing,"  as  meaning  to  understand, 
to  perceive,  and  to  acknowledge  (see  A.c,  n.  2150,  2325, 2807,  3764, 3863, 
3869  4723, 10705) ;  and  from  the  signification  of  "eye,"  as  mean- 
ing understanding  and  faith  (see  A.c,  n.  2701,  4403-4421,  4523-4534, 
9051,  10569)  ;  thus  such  as  are  in  truths  from  good,  for  these 
are  in  faith  and  in  understanding  therefrom.  Tliat  the  "eye" 
signifies  understanding  and  faith,  is  from  correspondence ;  for 
understanding  is  internal  sight,  and  it  is  internal  sight  that 
sees  by  means  of  the  eye,  for  that  sight  determines  the  eye  to 
its  obje6ls  and  disposes  its  interior  parts,  which  are  many,  for 
reception.  It  is  in  consequence  of  this  that  the  iris  and  pupil 
seem  now  dilated,  now  contracted,  now  obscure,  now  bright 
and  sometimes  sparkling,  always  in  agreement  with  the  under- 
standing's desire  and  want.  Therefore,  to  some  extent,  the 
thought's  aflfeclion  can  be  seen  from  the  eyes.  It  is  from  this 
correspondence  that  the' eye  signifies  understanding.  The  eye 
also  signifies  faith,  because  truths  of  faith  have  no  other  abode 
than  the  understanding  ;  truths  that  do  not  abide  there  are  not 


CHAP.    I.,   VEUSI-:  7. — N.    39.  -to 

in   the   man  (see  Dotfirine  o/tJie x^w  ycrusa/em.  n.  28-36).     The  "eye 
is,    in   the  spiritual  sense,    faith,  because  also  of  the  looking 
to  the  Lord  by  angels  ;  for  angels  turn  their  faces  continually 
to  the  Lord,  and  see  Him   by  faith  and   understanding.     lOn 

which  Turning,  see  Heaven  and  Ikll,  n.  123,  142,  143.  145.  151.  I53.  255.  27-2. 
510) 

38.  "And  they  who  pierced  Him"  signifies  that  they  also 
will  see  Him  who  are  in  falsities  from  evil. — This  is  evident 
from  the  signification  of  "piercing,"  as  meaning  those  who 
wholly  deny  the  Lord,  for  these  kill  and  pierce  Him  in  them- 
selves. These,  too,  are  meant  by  the  soldier  who  pierced  His 
side  (^John  xix.  34-37).  By  "soldier"  and  "soldiers"  are 
meant  those  who  are  of  the  church,  and  who  should  fight  lor 
the  Lord.  Here  in  particular  are  meant  those  of  the  Jewish 
church,  and,  in  general,  all  that  are  of  the  church  who  are  in 
falsities  from  evil.  And  as  such  were  signified  by  "soldiers," 
the  soldiers  divided  the  Lord's  garments,  and  cast  lots  upon 
His  coat ;  which  means  that  the  Jewish  church  dispersed  the 
Divine  truths  that  are  in  the  sense  of  the  letter  of  the  Word, 
but  were  unable  to  disperse  interior  truths,  or  the  truths  of  the 

internal  sense  (for  "garments"  signify  truths  in  outmosts,  A.C.,  n.  2576, 
5248,  6918,  9158,  9212  ;  "  to  divide"  signifies  to  dissipate  and  disperse,  see  n.  4424, 
6360,  6361,  9093 ;     and  "  the  coat  "  interior  truths,  n.  9048,  9212,  9216,  9826). 

39.  "And  all  the  tribes  of  the  earth  shall  mourn  over  Him"  sig- 
nifies that  the  falsities  of  the  church  will  oppose. — This  is  evident 
from  the  signification  of  "mourning,"  as  meaning  to  lament,  to 
grieve,  to  be  displeased,  to  be  angry,  to  be  averse  from,  thus 
to  oppose;  and  from  the  signification  of  "tribes,"  as  meaning 
all  truths  and  goods  in  the  complex,  and  in  the  contrary  sense, 
all  falsities  and  evils  in  the  complex  (of  which  in  what  follows)  ; 
also  from  the  signification  of  "  the  earth,"  as  meaning  the  church 
(see  above,  n.  29).  By  "all  the  tribes  of  the  earth,"  then,  the 
whole  church  is  meant,  and  by  "their  mourning  over  Him"  is 
signified  that  truth  and  good  will  be  no  more,  because  falsities 
and  evils  are  to  prevail  and  oppose.  For  this  verse  treats,  in  gen- 
eral, of  what  the  state  of  the  church  will  be  at  its  end,  when 
there  will  be  no  longer  any  faith,  because  no  charity,  namely, 
that  the  Lord  will  then  reveal  Himself,  and  that  all  who  are  in 
truths  from  good  will  acknowledge  Him,  and  that  they  also  will 
see  Him,  who  are  in  falsities  from  evil,  but  that  the  falsities  of  the 

church  will  oppose.  (That  the  Apocalypse  does  not  treat  of  the  successive 
states  of  the  church,  but  of  its  last  state,  or  when  it  is  at  its  end,  see  above,  n.  5 ! 
that  its  end  is  wlien  there  is  no  faith,  because  no  charity,  see  the  Last  jfudgment, 


^  APOCALYPSE    EXPLAINED. 

n.  33-39,  S(q. ;  and  when  there  is  no  faith,  necause  no  cliarity,  falsities  from  evil 
prevail  and  oppose  truths  from  good.)        [2.]     In    the    Word     "tribes" 

are  often  mentioned,  inasmuch  as  the  Israelitish  people  were 
divided  into  twelve  tribes,  and  one  who  has  no  acquaintance 
with  the  internal  sense  of  the  Word  supposes  that  by  "tribes" 
are  meant  the  tribes  of  Israel  ;  but  by  "tribes"  are  not  meant 
tribes,  nor  by  "Israel"  is  Israel  meant,  but  by  "tribes"  are 
meant  all  those  who  are  in  truths  from  good,  and  by  "Israel" 
the  Lord's  church.  He  who  is  ignorant  of  this  will  easily 
adopt  the  common  belief  that  the  children  of  Israel  were  chosen 
in  preference  to  all  others  on  earth,  and  that  they  are  to  be 
brought  at  last  into  the  land  of  Canaan ;  indeed,  that  heaven 
is  to  be  formed  chiefly  from  them  ;  when,  in  fa6l,  by  their  names 
they  are  not  meant,  but  those  who  are  in  truths  from  good,  thus 
those  who  are  of  the  church  ;  by  the  twelve  tribes,  all  such,  and 
by  each  tribe,  some  particular  truth  and  good  relating  to  those 
who  are  of  the  church.  [3.]  When  this  is  understood,  what 
is  meant  by  these  words  in  the  Apocalypse  can  be  seen : 

"And  I  heard  the  number  of  them  which  were  sealed,  a  hundred  and 
forty  and  four  thousand  sealed  of  every  tribe  of  the  children  of 
Israel.  Of  the  tribe  of  Judah  were  sealed  twelve  thousand.  Of 
the  tribe  of  Reuben  were  sealed  twelve  thousand.  Of  the  tribe 
of  Gad  were  sealed  twelve  thousand.  Of  the  tribe  of  Asher  were 
sealed  twelve  thousand.  Of  the  tribe  of  Naphtali  were  sealed 
twelve  thousand.  Of  the  tribe  of  Manasseh  were  sealed  twelve 
thousand.  Of  the  tribe  of  Simeon  were  sealed  twelve  thousand. 
Of  the  tribe  of  Levi  were  sealed  twelve  thousand.  Of  the  tribe  of 
Issachar  were  sealed  twelve  thousand.  Of  the  tribe  of  Zebulon 
were  sealed  twelve  thousand.  Of  the  tribe  of  Joseph  were  sealed 
twelve  thousand.  Of  the  tribe  of  Benjamin  were  sealed  twelve 
thousand  "  (vii.  4-8). 

Here  those  who  are  of  the  Israelitish  nation  are  not  meant,  but 
all,  how  many  soever,  who  are  in  truths  from  good,  for  all  such 
are  sealed  for  heaven.  Moreover,  the  numbers  "  one  hundred  and 
forty-four  thousand ' '  and ' '  twelve  thousand ' '  signify  all ;  and  each 
tribe  signifies  all  who  are  in  that  truth  or  good  which  is  signified 

by  Its  name  (as  can  be  seen  from  what  is  shown  in  the  Arcana  Caelestia  ;  as  what 
good  and  truth  are  signified  by  "  Judali,"  n.  3881,  6363  ;  what  by  "  Reuben,"  n.  3861, 
3B66,  4605,  4731,  4734,  4761,  6342-6345;  what  by  "  Gad,"  n.  3934,  3935  ;  what  by 
"  Asher,"  n.  3938,  3939, 6408  ;  what  by  "  Naphtali,"  n.  3927,  3928  ;  what  by  "  Manas- 
seh," n.  3969.  5351,  5354,  6222,  6234,  6238,  6267,  6296;  what  by  "Simeon."  n. 
3869-3872,  4497,4502,  4503,  5482,  5626,  5630  ;  what  by  "  Levi,"  n.  3875,  3877,  4497. 
4502,  4503;  what  by  "Issachar,"  n.  3956,  3957;  what  by  "  Zebulon,"  n.  3960,3961, 
6383;  what  by  "  Joseph,"  n.  3969,  3971,  4669,6417;  and  what  by  "  Benjamin,"  n. 
3969,  4592,  5411,  5413,  5443,  5639,  5686,  5688,  5689,  6440.  That  all  numbers  in  the 
Word  signify  things,  see  n.  482.  487,  647,  648,  755,  813,  1963,  2075,  2252,  3252,  4264, 
4495,  4670,  5265,  6175,  9488,  9'359,  10217.  10253.  That  "twelve"  signifies  all,  and 
all  things  in  respedl  to  truths  from  good,  see  n.  577,  2089,  2129.  2130,  3272,  3858, 


CHAI*     I.,    VERSE  7. — N.    39.  45 

3913:  likewise  the  numbers  "72,"  "  144,"  •'  12000,"  "  144.000,"  because  they  arise 
from  the  number  12  by  multiplication,  n.  7973.  That  composite  numbers  have  the 
same  meaning  as  the  simple  numbers  from  which  tlicy  are  produced  hv  multiplica- 
tion, see  n.  5291, 5335, 5708, 7973).  [*•]  He  who  is  not  awarc  tliat  num- 
bers signify  things,  and  what  the  numbers  "  twelve,"  "one  hun- 
dred and  forty-four,"  and  "twelve  thousand  "  signify,  likewise 
what  "tribes"  and  "apostles"  signify,  cannot  know  what  is 
signified  by  these  words  in  the  Apocalypse : 

"The  holy  city,  \e\v  Jerusalem,"  had  "a  wall  ^jreat  and  high,  having 
twelve  gales,  and  at  the  gates  twelve  angels,  and  names  written 

thereon  which  are  the  names  of  the  twelve  tribes  of  Israel  ; and 

the  wall  had  twelve  foundations,  and  on  them  twelve  names  of  the 
apostles  of  the  Lamb."  The  wall  was  a  hundred  and  forty  and 
four  cubits,  and  the  length  and  the  breadth  of  the  city  twelve 
thousand  furlongs  (xxi.  12,  14,  16,  171. 

What  is  signified  by  all  this  you  will  see  explained  in  the  small 
work  on  the  New  J erusalem  and  its  Do6lrine  m.  i) ;  namely, 
that  by  "Jerusalem  "  is  signified  the  church  in  respecl;  to  doc- 
trine ;  by  its  "wall,"  prote6ling  truths;  by  the  "gates,"  in- 
trodu6lory  truths;  by  the  "foundations,"  knowledges  on  which 
do6lrine  is  based;  by  "  twelve  angels"  and  by  "twelve  tribes," 
all  truths  and  goods  in  the  complex  ;  "  the  twelve  apostles " 
have  a  like  signification,  and  the  numbers  "twelve,"  "one 
hundred  and  forty-four,"  and  "twelve  thousand,"  signify  all 
things  and  all  persons.  [5.]  Furthermore,  he  who  is  aware 
that  such  things  are  signified  by  the  twelve  tribes  can  see  the 
arcanum  in  this  : 

Why  the  names  of  the  twelve  tribes  were  engraved  on  the  precious  stones 
in  the  Urim  and  Thummin,  likewise  what  the  breastplate  signified 
{Exod.  xxviii.  21  ;   xxxix.  10-15). 

(This  arcanum  may  be  seen  unfolded  in  A.C.,  n.  3858,  6335,  6640,  9863,  9865,  9873, 

9874,  9905.)     He  can  also  see  what  is  signified  by  this : 

That  the  twelve  apostles  should  sit  upon  twelve  thrones,  and  are  to 
judge  the  twelve  tribes  of  Israel  {Matt.  xix.  28) ; 

namely,  that  the  Lord  alone  will  judge  everyone  by  truths  from 
good  (n.  2129,  6397).     Also  what  is  meant  by 

The  predicflions  of  Israel,  the  father,  respedling  his  sons  {Gen.  xlix.)  ; 

as  well  as  numerous  other  passages  of  the  Word,  where  tribes 
are  mentioned 

(As  in  Isaiah  xix.  13  ;  xlix.  6;  Ixiii.  17  ;  Jer.  x.  16;  Ezek.  xlviii.  i,  seq. ; 
Psalii  cxxii.  3-5  ;  Dent,  xxxii.  8  ;  iVttm.  xxiv.  2 ;  Apoc.  v.  q  ;  vii. 
4  9 ;  xi.  9  ;  xiii.  7  ;  xiv.  6 ;  and  elsewhere). 


46  APOCALYPSE    EXPLAINED. 

[6.]    A^am,  what  is  meant  by  the  Lord's  words  respedling  the 

consummation  of  the  age  and  His  coming: 

"After  the  affliction  of  those  days  the  sun  shall  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall  fall  from  heaven,  and  the 
powers  of  the  heavens  shall  be  shaken  :  and  then  shall  appear  the 
sign  of  the  Son  of  man  in  heaven ;  and  then  shall  all  the  tribes  of 
the  earth  mourn  ;  and  they  shall  see  the  Son  of  man  coming  on  the 
clouds  of  heaven,  with  power  and  great  glory  "  {Matt.  xxiv.  29,  30). 

(These  words  caii  be  seen  explained  in  detail  in  Heaven  and  Hell,  n.  i ;  and  in 
the  following  passages  in  the  Arcana  Caelestia  :  that  the  twelve  tribes  of  Israel  repre- 
sented and  thus  signified  all  truths  and  goods  in  the  complex,  thus  all  things  of 
faith  and  love,  n.  3858,  3926,  4060,  6335 ;  that  like  things  are  signified  by  the  twelve 
apostles,  n.  2129,  3354,  3488,  3858,  6397  ;  and  that  tlieir  signification  varies  according  to 
the  order  in  which  they  are  named,  n.  3862,  3926,  3939,  4603  seq.,  6337,  6640,  10335.) 

40.  "Even  so,  Amen,"  signifies  Divine  confirmation  that  so 
it  will  be. — This  is  evident  fi'om  the  signification  of  "even  so," 
as  meaning  confirmation  of  what  goes  before,  that  so  it  will  be  ; 
and  from  the  signification  of  "Amen, "as  meaning  Divine  con- 
firmation (see  above,  n.  34). 

41,  {Verse?,.']  "I  am  the  Alpha  and  the  Omega,  Beginning  and 
End,"  signifies  that  He  governs  all  things  from  firsts  through 
outmosts,  thus  all  thi?igs  ofi  heaven  to  eternity. — This  is  evident 
from  the  signification  of  "the  Alpha  and  the  Omega,"  as  mean- 
ing the  first  and  the  last,  or  in  firsts  and  in  outmosts ;  and  He 
who  is  in  firsts  and  in  outmosts  also  governs  intermediates, 
thus  all  things.  These  things  are  said  of  the  Lord's  Divine 
Human,  for  they  are  said  of  Jesus  Christ,  by  which  name  His 
Divine  Human  is  meant  (see  above,  n.  26).  By  means  of  this 
the  Lord  is  in  firsts  and  in  outmosts.  But  that  He  governs 
all  things  from  firsts  through  outmosts,  is  an  arcanum  that 
cannot  as  yet  be  perceived  by  man  ;  for  man  knows  nothing 
of  the  successive  degrees  into  which  the  heavens  are  divided, 
and  into  which  also  the  interiors  of  man  are  divided ;  and  he 
scarcely  knows  that  man  as  to  flesh  and  bones  is  in  his  out- 
mosts. Neither  does  he  perceive  how  intermediates  are  gov- 
erned from  firsts  through  outmosts ;  and  yet  in  order  that  He 
might  thus  govern  all  things,  the  Lord  came  into  the  world 
that  even  to  outmosts,  that  is,  even  to  flesh  and  bones,  He 
might  assume  the  Human  and  glorify  it,  that  is,  make  it  Di- 
vine. That  the  Lord  put  on  such  a  Human,  and  took  it  with 
Him  into  heaven,  is  known  in  the  church  from  this,  that  He 
left  nothing  of  His  body  in  the  sepulchre ;  also  from  what  He 
said  to  His  disciples, 

"  See  My  hands  and  My  feet,  that  it  is  I  Myself ;  handle  Me  and  see,  for 
a  spirit  hath  not  flesh  and  bones  as  ye  behold  Me  having  "  {Luke 
xxiv.  39). 


CHAP.  I.,  VEKSI.  8. — N.  43.  47 

By  this  Human,  therefore,  the  Lord  is  in  outmosts :  and  by 
making  even  these  outmosts  Divine,  He  put  Himself  in  pos- 
session of  the  Divine  power  of  governing  all  things  from  firsts 
through  outmosts.  If  the  Lord  had  not  done  this,  the  human 
race  on  this  earth  would  have  perished  in  eternal  death.  Bui 
this  arcanum  is  not  further  disclosed,  because  more  must  be 
known  whereby  an  idea  of  Divine  government  from  firsts 
through  outmosts  may  be  formed  and  established.     (Yet  some 

thing  mav  come  into  the  undcrsianding  from  what  is  shown  in  tlie  Arcana  Caeles- 
tia,  namely,  th:it  interior  tilings  flow-in  successively  into  external  things,  even  into 
what  is  extreme  or  outmost,  and  that  there  they  have  existence  and  subsistence 
n.  634,  6239.  6465,  9216,9217;  that  interior  things  not  only  flow-in  successively 
they  also  form  what  is  simultaneous  in  the  outmost,  and  in  what  order,  n.  5897,  6451, 
8603,  10099  ;  therefore,  that  all  interior  things  are  held  together  in  conned\ion,  from 
what  is  first  by  means  of  what  is  outmost,  n.  9828,  and  in  Heaven  and  Hell,  n.  297; 
that  from  this  there  is  strength  and  power  in  outmosts,  n.  9836 ;  that  from  this  also 
what  is  outmost  is  more  holy  than  what  is  interior,  n.  9824 ;  that  from  this  "  the  first 
and  last  [or  outmost]  "  signify  all  things,  n.  10044,  10329,  io335-  On  the  successive 
degrees  into  which  the  heavens  are  divided,  and  into  which  also  the  interiors  ol 
man  are  divided,  see  Heaven  and  Hell,  n.  38.)       It    is    Said    also,    that    the 

Lord  is  "Beginning  and  End,"  and  by  this  is  meant  that  He 
is  from  eternity  to  eternity  ;  but  neither  can  this  be  made  clear 
to  the  apprehension  further  than  has  been  done  above  (n.  23). 

42.  "Saith  the  Lord,  who  is,  and  who  was,  and  who  is  to  come," 
signifies  /ro?n  Him  who  is  the  AH  in  all  things  of  heaven  and 
of  the  church,  from  eternity  to  eternity,  and  fehovah,  as  is  evi- 
dent from  the  explanation  given  above  (n.  23). 

43,  "The  A/mighty"  signifies  fro?n  Himself. — This  is  evi- 
dent from  this,  that  no  one  except  the  Lord  alone  has  any  power 
in  the  heavens  ;  therefore  the  angels  have  power,  or  are  power- 
ful, in  the  measure  of  their  reception  of  power  from  the  Lord, 
and  they  receive  in  the  measure  in  which  they  are  in  Divine 
good  united  with  Divine  truth ;  for  this  is  the  Lord  in  heaven. 
From  this  it  is  clear  that  the  Lord  alone  is  powerful,  and  that 
no  one  has  any  power  in  heaven  except  from  the  Lord.  The 
reason  is  that  the  Divine  of  the  Lord  is  the  All  in  all  things  in 
heaven,  for  this  makes  heaven  in  general,  and  with  each  one  in 
particular.  Moreover,  by  Him  were  all  things  created  that 
were  created,  thus  heaven  and  earth,  as  He  Himself  teaches  in 
John : 

"In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God All  things  were  made  through  Him  ;  and  with- 
out Him  was  not  anything  made  that  hath  been  made.  In  Him 
was  life,  and  the  life  was  the  light  of  men And  the  Word  be- 
came flesh,  and  dwelt  among  us  "  (i.  i,  3,  4,  14). 

By  "the  Word  "  is  meant  the  Divine  truth  which  is  in  the  heav- 
ens, and  from  which  are  all  things  there.     That  this  is  the  Lord 


48  ^POCAI.YPSE    EXPLAINKU. 

in  respe6l  to  the  Divine  Human  is  evident,  for  it  is  said,  "And 
the  Word  became  flesh,  and  dwelt  among-  us."  And  because 
all  life  of  angels  is  therefrom,  likewise  all  Hght  in  the  heavens, 
it  is  said,  "In  Him  was  life,  and  the  life  was  the  light  of  men." 

(ijut  all  these  things  may  be  seen  more  fully  explained  in  Heaven  and  Hell,  namely, 
that  the  Divine  of  the  Lord  makes  heaven,  n.  7-12 ;  that  this  is  His  Divine  Human, 
n.  78-86  ;  that  all  the  life  of  angels  is  therefrom,  n.  9  ;  also  all  light  in  heaven,  n 
126-140;  that  angels  have  all  their  power  from  the  Lord,  and  none  at  all  from  them- 
selves, n.  228-233.)  From  all  this  it  is  clear  that  "Almighty" 
means  to  be,  to  live,  and  to  have  power,  from  Himself.  That 
the  Lord's  Divine  Human  has  being,  life  and  power  from  It- 
self equally  with  His  Divine  in  It,  which  is  called  the  Father, 
the  Lord  also  teaches, 

"As  the  Father  hath  life  in  Himself,  so  gave  He  to  the  Son  to  have  life 
in  Himself"  {yohn  v.  26)  ; 

and  that  no  one  else  has  life  in  himself  Jesus  declares, 
"Apart  from  Me  ye  can  do  nothing"  {John  xv.  5). 

VERSES  9-1 1. 

iJ.^«  "/  John,  who  also  am  your  brother  and  associate  in  the  affliction  and  hingdom 
and  [patient]  expectation  of  Jesus  Christ,  was  in  the  isle  that  is  called  Patmos,  for  the  Word 
of  God,  and  for  the  testimony  of  Jesus  Christ,  I  became  in  the  spirit  on  the  Lord's  day : 
and  I  heard  behind  me  a  great  voice,  as  of  atrumpet,  saying,  I  am  the  Alpha  and  the  Omega, 
the  First  and  the  Last;  and,  what  thou  seest  write  in  a  booh,  and  send  to  the  [seuen] 
churches  which  are  in  Asia ;  unto  Ephesus,  and  Smyrna,  and  Pergamum,  and  Thyatira,  and 
Sardis,  and  Philadelphia,  and  Laodicea." 

9.  "/  John  "  signifies  do(flrme  respetfling  the  Lord  [n.  45] ;  "who  a/so  am  your 
brother"  signifies  and  7-especling  good  of  love  to  Him  [n.  46]  ;  "and 
associate  in  the  affliction"  signifies  truth  of  faith  mfsled  by  falsi- 
tifs  [n.  47];  "and  liingdom"  signifies  in  the  church  where  truths 
are  [11.  4S] ;  "and  [patient]  expectation  of  Jesus  Christ"  signifies 
where  there  is  a  hnciuledge  of  the  Dii'ine  in  His  Huma)i  [n.  49]  ; 
"was  in  the  isle  that  is  called  Patmos"  signifit>  revelation  to  the 
nations  [n.  50];  "for  the  Word  of  Gorf"  signifies  that  Divine  truth 
may  be  received  [n.  51];  "and  for  the  testimony  of  Jesus  Christ" 
signifies  and  that  the  I.orcT s  Divine  Human  may  be  acknowlcdi'ed  \\\. 
52]. 

10.  "I  became  in  the  spirit"  signifies  a  spiritual  state  ivheji  there  is  revelation 

[n.  5j1  ;  "on  the  Lord's  day"  signifies  Divine  in/lux  then  [n.  54]  ; 
"and  I  heard  behind  me  a  great  voice,  as  of  a  trumpet,"  .signifies 
manifest  pn-ception  of  Dri'ine  truth,  r,-,'ea!e,i  from  heaven  [n.  55]. 

11.  "Saying,  I  am  the  Alpha  and  the  Omega,  the  First  and  the  Last,"  signifies 

who  governs  all  things  from  firsts  tli  rough  outmosts,  thus  all  things  of 
heaven  to  eternity  [n.  56] ;  "and,  what  thou  seest  write  in  a  book," 
signifies  that  the  things  revealed  may  be  for  posterity  [n.  57];  "and 
send  to  the  [seven]  churches  which  are  in  Asia"  signifies  and  to  all, 
then,  who  are  in  the  light  of  intelligence  [n.  5S]  ;  "unto  Ephesus,  and 
Smyrna,  and  Pergamum,  and  Thyatira,  and  Sardis,  and  Philadelphia, 
and  Laodicea,"  signifies  in  each  case  according  to  reception  [n.  59J. 

45.    [  Verse  9.]   "  /  John "  signifies   doBrine    respeHhig    the 


CHAP.    1.,    VEKSE  Q. — N.   46.  49 

Lord. — This  is  eviileiit  from  the  rej")rcsentation  of  "John  ;"  that  by 
him  is  meant  in  the  hig^hest  sense,  the  Lord  in  respecft  to  doctrine 
(see  above,  n.  19);  so  also  by  "John  "  is  signified  doflrine  respefling 
the  Lord  ;  for  to  know  the  Lord  is  the  chief  thing  of  all  things  of 
doctrine,  or  the  first  and  the  last  thereof;  for  the  primary  thing 
of  a  church  is  to  know  and  acknowledge  its  Divine  ;  for  it  is  con- 
joined with  its  Divine  by  means  of  acknowledgment  and  faith,  and 
without  conjundlion  with  the  Divine  all  things  of  do6lrine  are  of 
no  account ;  this,  moreover,  is  why  the  Divine  has  revealed  Itself. 
The  Divine  that  has  revealed  Itself  is  the  Divine  Human.    (That 

without  acknowledgment  of  the  Divine  in  the  Lord's  Human  there  is  no  salvation, 
see  Doilrine  of  the  New  yerusalem.  n.  280-310.)     From  this  it  is  that  "John," 

because  he  represents  the  Lord  in  respe<5l  to  do<5trine,  also  repre- 
sents dodlrine  respefling  the  Lord. 

46.  "Who  also  am  your  brother"  signifies  and  respening 
good  of  love  to  Him. — This  is  e\'ident  from  the  signification  of 
"brother,"  as  meaning  good  of  love.  "Brother"  signifies  good 
of  love,  because  in  heaven  no  other  than  spiritual  relationships 
are  possible,  thus  no  other  than  spiritual  brotherhoods  ;  for  those 
there  do  not  become  brothers  by  birth ;  moreover,  those  who 
were  brothers  in  the  world  do  not  so  regard  themselves  there,  but 
each  regards  the  other  from  good  of  love  ;  those  most  closely 
conjoined  regarding  each  other  as  brothers  ;  and  others,  ac- 
cording to  their  conjunction  by  good,  regarding  each  other  as 
kinsmen  or  as  friends.  This  is  why  in  the  Word  "brother" 
signifies  good  of  love.  This,  moreover,  the  Lord  teaches  where 
it  is  said, 

"One  said  unto  Jesus,  Behold,  Thy  mother  and  Thy  brethren  stand  with- 
out, seeking  to  speak  to  Thee  ;  but  He  answered  and  said,.  . .  .Who 
is  My  mother,  and  who  are  My  brethren?"    (Matt.  xii.  47-50). 

"  My  mother  and  My  brethren  are  those  which  hear  the  Word  of  God 
and  do  it  "  {Luke  viii.  ig-21). 

And  in  another  place, 

"One  is  your  Teacher,  Christ,  and  all  ye  are  brethren"  {Matt,  xxiii.  8). 

From  this  it  is  evident  what  it  is  to  be  a  "brother  in  the  Lord." 

(But  see  what  has  been  made  known  before  respedting  this ;  as  that  all  are  con- 
sociated  in  heaven  according  to  spiritual  kinships,  which  are  kinships  of  good  of  love 
and  faith,  and  that  such  recognise  each  other  as  kindred.  Heaven  and  Hell,  n.  205  ; 
and  Arcana  Caelestia,  n.  685,  917,  2739,  3612,  3815,  4121  ;  consequently  by 
■'  brethren  "  in  the  Word  are  meant  lliose  who  are  conjoined  by  good,  n.  2360, 
3303.  3803.  3815,  4121,  4191,  4267,  5409,  6756,  10490;  that  the  Lord  calls  those 
"brethren"  who  are  in  good  of  love  and  of  faith  from  Him,  n.  4191,  5686,  5692, 
6756;  that  they  are  called  "brethren  "  also  from  spiritual  kinship,  n.  6756;  tliat 
charity  and  faith,  thus  good  and  truth,  are  brethren,  in  what  respe<5l,  n.  367,  3160, 
9806;    that  good  and  truth  are  also  brother  and  sister,  in  what  respetft,  n.  2508. 


53  APOCALYPSE   EXPLAINED. 

2524,  3160  ;  that  good  and  truth  are  also  married  partners,  in  what  respeA,  n.  3160; 
that  "  man  with  brother  "  means  truth  with  good,  n.  3459,  4725.) 

47.  "And  associate  in  the  affliction"  signifies  /rufh  of  faith 
infested  by  falsities. — This  is  evident  from  the  signification  of 
"associate,"  as  meaning  truth  of  faith  (of  which  see  below)  ;  and 
from  the  signification  of  "afiiidlion,"  as  meaning  infestation  by 
falsities  (see  A.c,  n.  6663,  6851,  9196).  In  the  Word  frequent  mention 
is  made  of  "brother"  and  "associate,"  and  by  these  good  and 
truth  are  signified.  Moreover,  in  ancient  times  those  were  called 
"brethren"  who  were  in  good,  and  those  were  called  "associates" 
who  were  in  truths,  and  for  this  reason,  that  truth  must  be  con- 
sociated  with  good,  and  when  it  is  consociated,  it  becomes  a 
brother;  consequently  here  by  "associate"  is  signified  truth  of 

faith.    (That  good  and  truth  are  meant  by  "  brother"  and"  companion  "  in  the  Word, 

see  ^.C,  n.  6756, 10490.)  "  Afiii6lion  "  signifies  infestation  by  falsities, 
since  a  mind  that  is  in  truths  is  affli6led  by  falsities,  when  the  two 
are  in  confli6l  with  each  other  ;  spiritual  affii6lion  is  from  no  other 
source.  This,  therefore,  is  what  is  signified  by  "affliction"  in  the 
Word,  as  in  Matthew  : 

"  He  that  was  sown  upon  the  rocky  places. . .  .hath  no  root  in  himself. . . . ; 
when  affli(flion  or  persecution  ariseth  because  of  the  Word,  straight- 
way he  stumbleth"  (xiii.  20,  21). 

And  in  the  same, 

In  the  consummation  of  the  age  "  They  shall  deliver  you  up  unto  afflic- 
tion  For  then  shall  be  great  affli6lion,  such  as  hath  not  been 

from  the  beginning  of  the  world  until  now,  no,  nor  ever  shall  be 

Immediately  after  the  affli(5lion  of  those  days  the  sun  shall  be  dark- 
ened "  [Matt.  xxiv.  9,  21,  29  ;  Mark  xiii.  19,  24). 

The  "  consummation  of  the  age  "  is  the  last  time  of  the  church  ;  and 
since  falsities  are  then  to  prevail  and  fight  against  truths,  it  is  said 
that  they  shall  be  "  in  afili61:ion,  so  great  as  hath  not  been  from 
the  beginning  of  the  world."  Such  afflidlion  is  meant  by  the 
afifli6lion  in  which  John  is  said  to  be  an  "associate,"  and  by  John 
is  here  meant  do6lrine  respe6ling  the  Lord  ;  for  in  the  Apocalypse 
the  last  time  of  the  church  is  treated  of  (see  above,  n.  5). 

4.8.  "And  kingdom"  signifies  in  the  church  where  truths 
are. — This  is  evident  from  the  signification  of  "kingdom"  in 
the  Word,  as  meaning  heaven  and  the  church.  It  means  the 
church  in  respe6l  to  truth,  or  where  truths  are,  because  by  the 
royalty  of  the  Lord  is  signified  ]3ivine  truth  proceeding  from 
Him,  therefore  by  "kings"  are  signified  truths  (see  above,  n. 
31).  It  is  said  the  church  in  respedl  to  truth,  by  which  is  meant 
the  church  in  respedl  to  truths  from  good  ;  and  for  the  reason 
that  there  can  be  no  truths  without  good,  for  truths  have  their 


CUM".    1.,    VKRSE  9. — N.   48.  51 

life  from  ii;ood.  Truths  with  a  man  who  is  not  in  good  are  in- 
deed truths  in  themselves,  but  they  are  not  truths  in  him  (;is  may 

be   seen    .ihuiKlitnllv    proved   in    The    Dcclrine  of  the   Xew  yertisalcm,  n.    II-27). 

[2.]  That  "kingdom"  in  the  Word  signifies  heaven  and  the 
church  in  respe6l  to  truths,  is  evident  from  many  passages  in 
the  Word,  some  of  which  I  will  cite.     Thus  in  Matthew: 

"The  sons  of  the  kingdom  shall  be  cast  forth  into  the  outer  darkness" 
(viii.  12) ; 

the  "sons  of  the  kingdom"  here  are  those  of  the  church  where 
truths  do  not  prevail,  but  falsities.     In  the  same, 

"  He  that  heareth  the  Word  of  the  kingdom,  and  giveth  not  heed  to  it, 
the  evil  one  cometh.and  snatcheth  away  that  which  hath  been  sown 

in  his  heart.     This  is  he  that  was  sown  by  the  way-side The 

field  is  the  world  ;  the  good  seed  are  the  sons  of  the  kingdom  " 
(xiii,  19,  38). 

"To  hear  the  Word  of  the  kingdom"  is  to  hear  the  truths  of 
the  church;  and  because  "seed"  signifies  truths,  those  who 
receive  truths  are  called  "sons  of  the  kingdom."     (That  "seed" 

is  the  truth  of  the  church,  see  A.C.,  n.  3038,  3373,  3671,  10248,  10249.)      In  the 

same, 

"Therefore   the  kingdom  of  God  shall  be  taken  away  from  you,  and 
shall  be  given  to  a  nation  bringing  forth  fruit"  (xxi.  43). 

It  is  evident  that  "the  kingdom  of  God"  here  signifies  the 
church  in  respect  to  truths,  thus  the  truths  of  the  church,  from 
its  being  said  that  "it  should  be  taken  away  from  them,  and 
given  to  a  nation  bringing  forth  fruit ;"  "fruit"  signifies  good. 
Again,  in  the  same, 

In  the  consummation  of  the  age,  "nation  shall  be  stirred  up  against 
nation,  and  kingdom  against  kingdom  "  (xxiv.  3,  7). 

"The  consummation  of  the  age"  is  the  last  time  of  the  church, 
"nation  against  nation"  is  evil  against  good,  and  "kingdom 
against  kingdom  "  is  falsity  against  truth.  (That  "nation"  is  the  good  of 

the  church,  and  in  the  opposite  sense  the  evil  thereof,   see  A.C.,  n.   1059.    1 156, 

1258-1260, 1416, 18^9, 6005.)  [3.]  From  this  it  is  plain  what  is  meant 
by  "kingdom"  in  the  Lord's  prayer, 

"  Thy  kingdom  come.     Thy  will  be  done,  as  in  heaven,  so  also  upon  the 

earth Thine  is  the  kingdom,  and  the  power,  and  the  glory" 

{Matt.  vi.  ID,  13). 

"Thy  kingdom  come"  is  a  prayer  that  truth  may  be  received; 
"Thy  will  be  done,"  that  it  may  be  received  by  those  who  do 
God's  will;  "Thine  is  the  kingdom,  and  the  power,  and  the 
glory,"  means  Divine  truth  from  God  alone;  it  is  said  "power 


52  APOCALYPSE    EXPLAINED. 

and  glory,"  because  Divine  truth  has  all  power  and  glory  (see 
above,  n.  33).  From  all  this  it  can  be  seen  what  "kingdom 
of  God "  signifies  in  many  other  passages  in  the  Word, 
namely,  the  church  in  respe6l  to  truths,  also  heaven,  and  in 
the  highest  sense  the  Lord  in  respe6l  to  His  Divine  Human. 
"Kingdom,"  in  the  highest  sense,  signifies  the  Lord  in  respect 
to  His  Divine  Human,  because  fi"om  Him  all  Divine  truth  pro- 
ceeds;  and  "kingdom"  signifies  heaven,  because  heaven  with 
the  angels  is  from  no  other  source  than  the  Divine  truth  that 
proceeds  from  the  Lord's  Divine  Human  (see  Heaven  and  Hell,  r^. 
7-12,  78-86, 126-140). 

49.  "And  [patient^  expectation  of  Jesus  Christ"  signifies 
where  there  is  knowledge  of  the  Lord's  Dizdne  in  His  Huma7i. — 
This  is  evident  from  the  signification  of  "the  expectation  of  Jesus 
Christ,"  as  meaning  the  coming  of  the  time  when  the  church 
shall  know  the  Lord ;  and  the  church  will  know  the  Lord 
when  it  acknowledges  the  Divine  in  His  Human.  That  by 
"Jesus  Christ"  is  meant  the  Lord  in  respedl  to  the  Divine  in 
His  Human,  see  above  (n.  26).  The  church  of  which  this  is 
said  is  the  church  that  is  to  come  after  the  present  one,  for  it 
is  said  "in  the  expe6lation. "  The  church  that  now  is  knows, 
indeed,  that  the  Divine  is  in  the  Human  of  the  Lord ;  for  it 
knows  that  according  to  the  accepted  do6lrine,  the  Divine  and 
the  Human  are  not  two  but  one  person  ;  also  that  they  are  like 
soul  and  body  in  man  (see  above,  n.  10,  26).  And  yet  it  does 
not  know  that  the  Lord's  Human  is  Divine,  for  it  separates 
the  one  from  the  other,  as  is  clear  from  this,  that  those  who 
are  of  the  church  do  not  admit  the  expression  "Divine  Hu- 
man;" also  that  they  appeal  to  the  Father,  that  He  will  have 
compassion  for  the  sake  of  the  Son,  when  yet  the  Divine  It- 
self in  heaven  is  the  Divine  Human  (see  Heaven  and  Hell,  n.  78-86). 
And  because  this  knowledge  and  acknowledgment  has  thus 
perished,  and  yet  it  is  the  chief  thing  of  all  things  of  the  church, 
as  well  as  the  chief  thing  of  all  things  in  heaven,  therefore  a 
new  church  is  being  established  by  the  Lord  among  the  na- 
tions, where  this  is  both  known  and  acknowledged.  This,  then, 
is  what  is  signified  by  "the  expe6lation  of  Jesus  Christ." 

50.  "Was  in  the  isle  that  is  called  /'af/7705  "  signifies  revela- 
tion to  the  natio7is. — This  is  evident  from  the  signification  ol 
"Patmos,''  as  meaning  the  revelation  contained  in  the  Apoc- 
alypse ;  for  all  places  mentioned  in  the  Word  signify  things,  and 
the  things  they  signify  are  from  the  worship  there,  or  from 
some  memorable  event  that  occurred  there,  or  from  their  loca- 


CHAP.    I.,    VERSE  9. — N.    50.  53 

tlon  in  or  near  countries  whereby  the  religion  of  the  nation  is 
sig-nified.  "  Patmos  "  signifies  revelation,  from  the  memorable 
fafl  that  there  a  revelation  was  made  to  John.  The  revelation 
was  made  on  an  island,  because  an  ''island"  signifies  a  nation 
remote  from  true  worship,  but  still  desiring  to  be  enlightened. 
That  this  is  signified  by  "islands"  in  the  Word,  will  be  clear 
from  what  follows  ;  in  the  first  place  something  shall  be  said 
about  names  of  places  in  the  Word  signifying  things.  All 
persons  mentioned  in  the  Word,  and  all  by  whom  the  Word 
was  written,  were  led  to  places  that  were  significant,  in  order 
that  all  things  might  be  significative  of  spiritual  things.  Even 
the  Lord  Himself,  for  the  same  reason,  went  to  places  thus  sig- 
nificative ;  as  into  Galilee,  to  Tyre  and  Sidon,  to  Jerusalem,  and 
to  the  Mount  of  Olives  near  by,  also,  when  an  infant,  was  carried 
into  Egypt.  It  was  the  same  with  the  prophets,  and  with  many 
who  are  mentioned  in  the  historical  Word,  as  may  be  abund- 
antly shown.  For  this  reason,  John  was  commanded  to  be- 
take himself  into  the  isle  of  Patmos,  that  the  things  that  are  to 
be  at  the  end  of  the  church  might  there  be  revealed,  because 
"island"  signifies  a  nation  about  to  accept  truths  of  do6lrine. 
This  island,  moreover,  is  in  the  archipelago,  where  there  are 
numerous  other  islands  ;  and  from  this  it  is  that  by  "  Greece"  in 
the  Word  such  nations  are  signified 

(Thus  in  Dan.  viii.  21;  x.  20;  xi.  2;  Johji  xii.  20,  21;  Mark  vii.  26, 
seq.). 

(That  all  names  of  places  mentioned  in  the  Word  signify  things,  see  A.C.,  n.  1224, 

1264,1876,1888,4310,4442,10329.)  [2.]  That  "islands"  signify  nations 
that  are  about  to  accept  the  true  worship  of  God,  is  evident 
froin  the  following  passages.     In  Isaiah  : 

"  Glorify  Jehovah  in  Urim,  the  name  of  Jehovah  the  God  of  Israel  a 
the  isles  of  the  sea"  (xxiv.  15). 

In  the  same, 

"  He  shall  not  quench  nor  break,  until  He  have  set  judfjment  in  the 
earth:  and  the  isles  shall  hope  in  His  law.  Sing  unto  Jehovah  a 
new  song,  His  praises,  ye  ends  of  the  earth :  ye  that  go  down  to 
the  sea,. . .  .the  isles,  and  the  inhabitants  thereof.  Let  them  give 
glory  unto  Jehovah,  and  declare  His  praise  in  the  islands"  (xlii. 
4,  10,  12). 

In  the  same, 

"Listen,  O  isles,  unto  Me,  and  hearken,  ye  peoples  from  afar"  (xlix.  i). 

In  the  same, 

"The  isles  shall  hope  in  Me,  and  on  My  arm  shall  they  trust"  (li.  5). 


54  APOCALYPSE  EXPLAINED. 

In  the  same, 

"The  islands  shall  trust  in  Me,  and  the  ships  of  Tarshish"  (Ix.  9). 

In  yereniiah: 

Hear  the  words  of  Jehovah,  O  ye  nations,  and  declare  them  in  the 
isles  afar  off  "  (xxxi.  10). 

And  in  Zephaniah: 

"Jehovah  will  famish  all  the  gods  of  the  earth,  that  they  may  worship 
Him,  every  one  in  his  place,  even  all  the  isles  of  the  nations " 
(ii.  II). 

And  elsewhere 

(as  in  Isaiah  xxiii.  2,  6  ;  xli.  i,  5  ;  xlii.  15  ;  xlvi.  19  ;  Jer.  ii.  10;  xxv.  22  ; 
Ezek.  xxvii.  3,  7,  15,  35). 

From  these  and  other  passages  it  is  plain  that  "isles  "  signify 
nations,  specifically  nations  in  respect  to  do6lrine  of  truth,  in 
other  places  in  respect  to  do6lrine  of  falsity ;  for  most  things 
in  the  Word  have  opposite  significations. 

51.  "For  the  Word  of  God"  signifies  thai  Divine  truth  may 
be  received. — This  is  evident  from  the  signification  of  "  the  Word 
of  God,"  as  meaning  Divine  Truth  (see  a.c,  4692,  5075,  9987). 

52.  "And  for  the  testimony  of  Jesus  Christ"  signifies  that 
the  Lord' s  Divine  Human  may  be  acknowledged. — This  is  evi- 
dent from  the  signification  of  "testimony,"  as  meaning  acknow- 
ledgment in  heart  (see  above,  n.  10,  27)  :  and  from  the  sig- 
nification of  the  names  "Jesus"  and  "Christ,"  as  meaning  the 
Lord  in  respe6l  to  His  Divine  Human  (see  above,  n.  26).  These 
things  are  said  concerning  the  church  of  the  nations,  which  is 
about  to  receive  Divine  truth   and  acknowledge  the  Lord's  Di- 

vme    Human.        (That  these  things  are  said  of  the  church  of  the  nations,  see 

above,  n.  50.)  The  Christian  church  acknowledges  the  Lord's  Divine, 
but  not  His  Divine  Human  ;  when,  therefore,  they  think  and 
speak  about  the  Lord  from  doflrine,  they  separate  His  Human 
from  the  Divine,  and  make  His  Human  like  the  human  of  another 
man  ;  yet  the  Divine  is  in  His  Human  as  the  soul  is  in  the  body. 
This  is  why  such  as  these  can  have  no  idea  of  the  Divine ; 
although  it  is  idea  that  conjoins,  because  thought  conjoins ; 
moreover,  without  conjun6lion  with  the  Divine  through  thought 
and  affe6lion,  or  what  is  the  same,  through  faith  and  love,  there 
is  no  salvation.  It  is  said  that  conjun6tion  through  thought  and 
afife6lion  is  the  same  as  conjunction  through  faith  and  lcf\-e,  since 
what  I  believe,  that  I  think,  and  what  I  love,  by  that  I  am  afifeded. 
To  believe  in  the  invisible  is  much  the  same  as  believinof  in  the 


CHAP.    I.,    VERSE   lO. — N.   53.  55 

inmost  of  nature,  an  error  into  which  the  mind  readily  lapses  when 
it  yields  to  its  own  plwatasies.  Yet  there  is  implanted  within  every- 
one, from  heaven,  and  this  by  continual  influx  therefrom,  a  desire 
to  see  what  he  regards  as  the  Divine,  and  this,  indeed,  under  the 
human  form.  [2.]  This  desire  is  implanted  in  the  simple-minded, 
and  with  well-disposed  races  (s^c  Heaven  and  Hell.  n.z^).  All  such, 
therefore,  if  they  have  lived  a  life  of  charity,  are  received  by  the 
Lord,  and  heaven  is  granted  them.     No  others  can  be  received, 

because  they  are  not  conjoined.  (That  all  angels  in  heaven,  and  the 
most  wise  in  ancient  times,  and  all  who  have  spiritual  faith,  that  is,  a  living  faith,  both 
on  this  earth  and  all  the  earths  in  the  universe,  see  their  Divine  in  thought,  because 
they  acknowledge  the  Divine  Human,  and  are  therefore  accepted  by  the  Lord,  see 
Doilrine  of  the  New  yerusalem,  n.  280-310  ;  and  Heaven  and  Hell,  n.  79-86,  316, 
321 ;  and  the  small  work  on  The  Earths  in  the  Universe,  n.  7,  40,  41,  65,  68,  91,  98, 

99,  107,  121,  141,  154',  158,  159,  169.)  Because  this  implanted  desire, 
which  is  in  every  one  from  heaven,  has  been  almost  wholly  re- 
jected among  the  learned  of  the  world,  and  access  to  the  Divine 
thereby  debarred,  a  new  church  is  now  being  established  by  the 
Lord  among  the  nations  that  have  not  extirpated  that  idea,  and 
faith  along  with  it.  The  extirpation  from  the  Christian  world  of 
this  implanted  desire  had  its  beginning  with  the  Babylonish  body, 
which  separated  the  Lord's  Human  from  His  Divine,  in  order 
that  its  chief  might  be  acknowledged  as  the  vicar  of  the  Lord's 
Human,  and  might  thus  transfer  to  himself  the  Lord's  Divine 
power,  saying  that  the  Lord  received  that  power  from  the 
Father,  when  in  fa<5l  it  was  from  Himself,  because  it  was  from  His 
Divine.  Thus  they  are  unwilling  to  hear  anything  about  the 
Divine  Human  (see  A.C.,  n.  4738).  But  on  this  subjed,  as  it  is  the 
chief  thing  of  all  things  in  the  church,  more  will  be  said  here- 
after. 

53.  "/  became  in  the  spirit"  signifies  a  spiritual  state  when 
there  is  reve/ation. — This  is  evident  from  the  signification  of  "to 
become  in  the  spirit,"  as  meaning  to  be  brought  into  the  state 
in  which  spirits  and  angels  are,  which  state  is  a  spiritual  state. 
Into  this  state  a  man  is  brought  when  he  is  let  into  the  state  of 
his  spirit,  for  every  man  is  a  spirit  as  regards  his  interiors  (see 
Heaven  and  Hell,  n.  432-444).  When  a  man  is  in  that  state,  the  things 
that  are  in  the  spiritual  world  appear  to  him  as  clearly  as  obje<5ts 
appear  in  the  natural  world ;  but  the  things  that  appear,  because 
they  are  of  spiritual  origin,  are  in  themselves  spiritual,  and  such 
things  as  are  of  heavenly  wisdom  are  presented  as  it  were  in  natural 
images.  In  this  way  Divine  things  are  presented  before  the  eyes  of 
spirits  and  angels  in  visible  forms.  From  this  it  is  that  all  things 
that  are  seen  in  heaven  are  representative  and  significati\e,  as 


56  APOCALYPSE   EXPLAINED. 

were  the  thing^s  seen  by  John,  as  described  in  the  Apocalypse. 

(The  charadler  of  such  things  can  be  further  learned  from  what  is  said  and  shown 
concerning  Representatives  and  Appearances  in  Heaven,  in  the  work  on   Heaven 

and  Hell,  n.  170-176.)  [2.]  While  man  is  in  the  body  he  does  not  see 
such  things  as  are  in  heaven,  unless  the  sight  of  his  spirit  is 
opened  ;  when  this  is  opened,  then  he  sees.  In  this  way  John 
saw  the  things  described  in  the  Apocalypse ;  and  in  like  manner 
the  prophets  saw  ;  and  they  were  therefore  called  Seers,  and  were 
said  to  have  their  eyes  opened.  In  this  way  also  angels  were  seen 
in  ancient  times,  and  the  Lord  was  seen  by  the  disciples  after 
His  cesurredlion.  This  sight  is  the  sight  of  the  spiritual  man  ; 
and  because  in  this  state  all  things  appear  representatively,  John 
wias  in  it.  He  who  knows  nothing  about  this  sight,  believes  that 
angels,  when  seen  by  men,  have  taken  on  a  human  form,  and 
that  when  they  vanished  from  sight  they  laid  it  aside ;  but  this 
is  not  so;  angels  then  appeared  in  their  own  form,  which  is  the 
human  form,  not  before  the  sight  of  men's  bodily  eyes,  but 
before  the  sight  of  their  spirit,  which  sight  was  then  opened. 
This  is  evident  from  the  Lord's  being  seen  by  the  disciples  [after 
His  resurredlion],  when  He  Himself  showed  to  them  that  He 
was  a  man  in  a  complete  human  form  {Liike  xxiv.  39  ;  yohn 
XX.  20-28) ;  and  yet  He  became  invisible.  When  they  saw 
Him  the  eyes  of  their  spirit  were  opened,  but  when  He  be- 
came invisible  those  eyes  were  closed.  That  man  has  such 
sight  has  been  made  clear  to  me  by  much  experience,  for  all 
things  I  have  seen  in  the  heavens  have  been  seen  by  that 
sight.  At  such  times  I  was  in  the  same  state  of  wakefulness 
as  when  they  were  not  seen.  But  at  the  present  time  that  sight 
is  seldom  opened  to  any  one  by  the  Lord,  and  for  many  rea- 
sons. 

54.  "On  the  Lord's  day"  signifies  DiviJie  influx  the7i. — This 
is  evident  from  the  signification  of  "the  Lord's  day,"  as  meaning 
when  the  Lord  is  instructing  man,  thus  when  He  is  fiowing-in. 
The  Lord's  day  is  the  day  of  the  Sabbath,  and  the  Sabbath  in  the 
ancient  churches,  which  were  representative  churches,  was  the 
most  holy  thing  of  worship,  because  it  signified  the  union  of  the 
Divine  and  the  Human  in  the  Lord,  and  therefore  the  conjunc- 
tion of  His  Divine  Human  with  heaven  (see  A.c,  n.  8494,  8495, 10356, 
10360, 10370, 10374,  10668).  But  when  the  Lord  had  united  His  Di- 
vine with  His  Human  that  holy  representative  ceased,  and  the 
day  became  a  day  of  instruftion  (n.  10360).  For  this  reason 
revelation  was  made  to  John  on  the  Lord's  day.  Revelation 
here  is  instrudlion  concerning  the  state  of  the  church. 


CHAP.    I.,    VERSE    lO. — N.   55.  57 

55,  "And  I  heard  behind  me  a  great  voice,  as  of  a  trum- 
pet," signifies  manifest  perception  of  Divine  truth  revealed  from 
heaven. — This  is  evident  from  the  signification  of  "hearing,"  as 
meaning  to  perceive  and  obey  (sec  A.c,  n.  2542,  3869,  4653,  5017,  7-.i6, 
8361,8990,9311,9397);  and  from  the  signification  of  "behind  me," 
as  meaning  manifestly  (of  which  hereafter)  ;  and  from  the  sig- 
nification of  "voice,"  when  heard  out  of  heaven,  as  meaning  Di- 
vine truth  (see  A.C,  n.  219,  220,  3563,  6971,  8813,  8914) ;  and  from  the 
signification  of  a  "trumpet,"  as  meaning  truth  to  be  revealed 
out  of  heaven  (of  which  hereafter).  "  Behind  me  "  signifies  mani- 
festly, because  the  things  that  flow-in  from  heaven  into  man's 
afiecftion  flow-in  into  the  occipital  region,  and  come  thus  into 
his  manifest  perception  ;  for  whatever  enters  into  affe6fion  is 
manifestly  perceived,  for  the  whole  life  of  perception  is  from  affec- 
tion ;  but  whatever  flows  out  of  heaven  immediately  into  thought 
flows  into  the  region  above  the  forehead.  (Concerning  this  influx,  see 
Heaven  and  Hell,  n.  251.)  From  this  it  is  clear  what  is  meant  by  John's 
having  heard  "  behind  him,"  and  by  his  afterwards  "  having  turned 
to  see  the  voice  which  spake  with  him."  A  "trumpet"  or  "  horn  " 
signifies  Divine  truth  about  to  be  revealed  out  of  heaven,  because 
sometimes  Divine  truth  is  heard  in  this  way  when  it  flows  down 
from  the  Lord  through  the  heavens  with  man ;  for  it  is  in- 
creased in  coming  down ;  and  it  thus  flows-in.  But  by  those 
through  whom  Divine  truth  is  to  be  revealed  in  the  outmost  sense, 
which  is  representati\e  of  interior  things,  it  is  heard  in  this  way 
only  in  the  beginning ;  afterwards  it  is  heard  as  a  human  voice. 
From  this  it  is  evident  why  "the  voice  of  a  trumpet"  or  "horn" 
signifies  Divine  truth  about  to  be  revealed  out  of  heaven.  [2.]  He 
who  is  aware  that  "trumpet"  or  "horn"  signifies  Divine  truth 
out  of  heaven  can  understand  many  passages  in  the  Word  where 
diese  are  mentioned.     As  in  Matthew  : 

"He  shall  send  forth  His  angels,  with  a  great  sound  of  a  trumpet,  and 
they  shall  gather  together  His  elecfl  from  the  four  winds  "  (xxiv 
31). 

In  Isaiah  : 

"All  ye  inhabitants  of  the  world,  and  ye  dwellers  on  the  earth,  when  the 
sign  of  the  mountains  shall  be  lifted  up,  see  ye  ;  and  when  the 
trumpet  is  blown,  hear  ye  "  (xviii.  3). 

In  fere  mi  ah  : 

"Proclaim  with  the  trumpet  in  the  land Set  up  a  standard  towards 

Zion How  long  shall  I  see  the  standard,  and  hear  the  sound 

of   the  trumpet?     For  my  people  are  foolish,.  .  .they  are  sottish 
children,  and  they  have  none  understanding"  (iv.  5,  6,  21,  22). 


58  APOCALYPSE   EXPLAINED. 

In  the  same, 

"  I  set  watchman  over  you,  saying,  Hearken  to  the  sound  of  the  trumpet. 
But  they  said,  We  will  not  hearken.  Therefore  hear,  ye  nations  " 
(vi.  17,  18). 

In  Ezekiel: 

"  He  heard  the  sound  of  the  trumpet,  and  took  not  warning  ;  his  blood 
shall  be  upon  him  ;  whereas  if  he  had  taken  warning  he  should 
have  delivered  his  soul"  (xxxiii.  5). 

In  Hosea : 

"[Set]  the  trumpet  to  thy  mouth,. .  .because  they  have  transgressed  My 
covenant,  and  trespassed  against  My  law"  (viii.  i). 

In  Zechariah: 

"The  Lord  Jehovih  shall  blow  the  trumpet,  and  shall  go  with  whirlwinds 
of  the  south  "  (ix.  14). 

In  David : 

"God  is  gone  up  with  a  shout,  and  Jehovah  with  the  sound  of  a  trum- 
pet "  {I'salm  xlvii.  5). 

Also  in  the  Apocalypse 

(chap.  iv.  I  ;  viii.  2,  7,  8,  13  ;  ix.  i,  13, 14  ;  x.  7  ;  xviii.  22). 

Because  a  "trumpet"  signified  Divine  truth,  when  Divine  truth 
was  first  about  to  be  revealed  before  the  people  of  Israel, 

Sounds  of  a  trumpet  were  heard  from  Mount  Sinai  {Exod.  xix.  16). 

For  this  reason  sounding  the  trumpet  became  representative  with 
them 

When  they  were  to  assemble,  and  when  they  went  forward,  also  in  their 
solemn  observances  at  the  beginnings  of  months,  at  burnt-offerings 
and  eucharistic  sacrifices  {Num.  x.  i-io) ; 

They  also  sounded  trumpets  when  they  went  forth  to  battle  against  the 
Midianites  {Num.  xxxi.  6)  ; 

And  when  they  took  the  city  of  Jericho  {Joshua  vi.  4-20)  ; 

for  wars  and  battles  signified  spiritual  combats,  which  are  combats 
of  truth  against  falsity,  and  of  falsity  against  truth. 

56.  IVerse  11]  "Saying,  I  am  the  Alpha  and  the  Omega,  the 
First  and  the  Last,"  signifies  who  governs  all  things  from  first 
principles  through  outmosts,  thus  all  things  of  heaveyi  to  eternity, 
as  is  evident  from  what  is  said  and  shown  above  (n.  41). 

57,  "And,  what  thou  seest  write  in  a  book"  signifies  thai 
the  things  revealed  may  be  for  posterity,  as  is  clear  without  ex- 
planation. 


CHAP.    I.,  CONTEbTTS  VERSES    I  2-1 6. — X.   6o.  59 

58.  "And  send  to  the  [seven'}  churches  which  are  in  Asia" 

signifies  anJ  to  all,  then,  who  arc  in  tJic  light  of  intelligence. — 
This  is  evident  from  the  signification  of  "the  seven  churches,"  as 
meaning  all  who  are  in  truths  from  good,  or  in  faith  from  charity, 
thus  who  are  of  the  church  (see  above,  n.  20)  ;  and  from  the  signifi- 
cation of  "Asia,"  as  meaning  those  who  are  in  the  light  of  intel- 
ligence (see  above,  n.  21). 

59,  "Unto  Ephesus,  and  Smyrna,  and  Pergamum,  and  Thya- 
tira,  and  Sardis,  and  Philadelphia,  and  Laodicea,"  sli^uihcs  in  each 
case  according  to  reception. — This  is  exitlent  from  what  follows, 
where  these  churches  are  treated  of  in  detail.  It  is  said  accord- 
ing to  reception,  because  the  light  of  intelligence  does  not  con- 
stitute the  church  in  man,  but  reception  of  light  in  heat,  that  is, 
reception  of  truth  in  good.  It  is  said  reception  of  light  in  heat, 
because  spiritual  light  is  Divine  truth,  and  spiritual  heat  is  Divine 
good,  and  these  two  in  the  spiritual  world  answer  to  light  and 
heat  in  the  natural  world,  in  this,  that  so  far  as  spring  or  summer 
heat  unites  itself  with  light,  so  far  all  things  grow  and  germinate, 
but  so  far  as  that  heat  does  not  unite  itself  with  light,  so  far  all 

things  become  torpid  and  die.  (That  light  in  the  spiritual  world  is  Divine 
truth,  and  heat  Divine  good,  and  that  they  answer  to  the  heat  and  light  in  the  nat- 
ural world,  see  Heaven  and  Hell,  n.  126-140). 

VERSE    12-16. 

00»  "  And  I  turntd  to  see  the  voice  which  spal<e  with  me.  And  having  turned,  I  saw 
geven  golden  lampstands,  and  in  the  midst  of  the  seven  lampstands  one  like  unto  the  Son  of 
man,  clothed  with  a  garment  down  to  the  foot,  and  girt  about  at  the  paps  with  a  golden 
girdle.  And  His  head  and  hairs  white  as  white  wool,  as  snow  ;  and  His  eyes  as  a  flame  of 
fire.  And  His  feet  lilie  unto  bur ni sited  brass,  as  if  glowing  in  a  furnace  ;  and  His  voice 
as  the  voice  of  many  waters.  And  having  in  His  right  hand  seven  stars;  and  out  of  Hia 
mouth  a  sharp  two-edged  sword  going  forth  ;  and  His  face  as  the  sun  shineth  in  liis  power." 

12.  "And  I  turned  to  see  the  voice  which  spake  with  me"  signifies  i/ie  under- 
standing enlig/Uened  [n.  61};  'and having  turned  I  saw  seven  golden 
lampstands"  signifies  a  ne-w  heaven  and  a  ne'u  churih,  '.i'Jneh  are  in 
the  good  of  love  [n.  62] . 

13  'And in  the  midst  of  the  seven  lampstands  one  like  unto  the  Son  of  man" 
signifies  the  Lord,  from  -whom  is  the  Ail  of  heaven  and  of  the  chureh 
[n.  63] ;  "clothed  with  a  garment  down  to  the  foot"  signifies  Divine 
truth  going  forth  fro?n  Him  [n.  64]  ;  "and girt  about  at  the  paps  with 
a  golden  girdle"  signifies  Divine  good  likewise  [n.  65]. 

14.  'And  His  head  and  hairs  white"  -signifies  //is  Divine  iti  firsts  and  in  out- 

rnosts  [n.  66j ;  "as  white  wool,  as  snow,"  signifies  in  respe<fl  to  good 
and  truth  therein  [n.  67]  ;  "and  His  eyes  as  a  flame  of  fire"  signifies 
Divine  Providence  from  His  Divine  /.eve  [n.  6SJ. 

15.  'And  His  feet  like  unto  burnished  brass,  as  if  glowing  in  a  furnace."  sig- 

nifies the  outmost  of  Divine  order,  -vhieh  is  the  natural  [full  of  Di- 
vine Love]  [n.  69,  70] ;  "and  His  voice  as  the  voice  of  many  waters ' 
signifies  Divine  truth  in  out  most  s  [n.  71]. 


60  APOCALYPSE    EXPLAINEH. 

i6.  "And  having  in  His  right  hand  seven  stars"  signifies  a//  /«,  ^vV.^w  o/ 
good  ciiiU  ti-itth  from  Him  |  n.  72 J ;  "and  out  of  His  mouth  a  sharp 
two-edged  sword  going  forth"  >ij^nitie.s  //w  dispersion  0/  ail  falsi Ues 
by  the^  Word  [n.  73J  ;  "and  His  face  as  the  sun  shineth  in  his  power' 
signifies  His  Divine  Love,  from  which  are  all  things  0/  heaven 
[n.  74]. 

61.  [  Verse  12.]  "And  I  turned  to  see  the  voice  which  spake 
with  me  "  signifies  //z<?  understanding  enlightened. — This  is  evi- 
dent in  some  degree  from  what  was  said  above  (n.  55),  in  the 
explanation  of  what  is  signified  by  John's  hearing  a  voice  behind 
him.  It  is  clear  that  in  these  words  is  an  arcanum  that  cannot  be 
known  until  it  is  known  how  the  Divine  flows-in  out  of  heaven 
with  man  ;  for  it  was  from  influx  that  John  heard  the  voice  behind 
him,  and  that  afterwards,  having  turned  to  see  the  voice,  he  saw 
the  things  that  follow.  Divine  influx  out  of  heaven  is  into  man's 
will,  and  through  that  into  his  understanding.  Influx  into  the 
will  is  into  the  occipital  region,  because  into  the  cerebellum,  and 
from  this  it  passes  towards  the  foreparts  into  the  cerebrum,  where 
the  understanding  is,  and  when  it  comes  by  that  way  into  the 
understanding  it  comes  also  into  the  sight ;  for  man  sees  by  the 
understanding.  That  there  is  such  influx  it  has  been  granted  me 
to  know  by  much  experience.  It  is  the  same  whether  we  say 
influx  into  the  will,  or  into  the  love,  since  the  will  is  the  receptacle 
of  love ;  it  is  also  the  same  whether  we  say  influx  into  the  under- 
standing or  into  faith,  since  the  understanding  is  the  receptacle  of 

faith    (see  what  is  said  in   Tlie  Do£lrine  of  the  New  fet-usalem,  n.  28-35).       But 

it  is  not  permitted  to  adduce  more  on  these  subjedls  at  present, 
because  up  to  this  time  they  have  been  unknown :  only  these  few 
things  have  been  said  that  it  may  be  known  what  is  involved  in 
John's  hearing  a  voice  behind  him,  and  his  turning  to  see  it ;  and 
why  it  is  that  this  signifies  the  understanding  enlightened ;  it  is 
because  what  enters  through  the  will  into  the  understanding,  or 
through  love  into  faith,  comes  into  clear  light,  since  what  man  wills 
or  loves,  that  he  clearly  perceives.  It  is  otherwise  if  it  enters  by 
the  way  of  the  understanding  alone.  It  is  said  "  to  see  the  voice," 
because  by  "seeing,"  when  predicated  of  spiritual  things,  is  sig- 
nified understanding  from  enlightenment  (as  was  shown  above, 
n.  11);  and  unless  "seeing"  signified  understanding  it  would  not 
have  been  said  "to  see  the  voice." 

62.  "And  having  turned,  I  saw  seven  golden  lampstands," 
signifies  a  new  heaven  and  a  new  church,  zchich  are  in  the  good 
of  love. — This  is  evident  from  the  signification  of  "having  turned 
to  see,"  as  meaning  to  understand  from  enlightenment  (see  just 
before,  n.  6i)  ;  and  from  the  signification  of  "seven,"  as  meaning 


CHAP.    I.,   VERSE    12.— N.   62.  61 

fulness  and  all,  and  as  being  predicated  of  the  holy  things  of 
heaven  and  the  church  (see  above,  n.  20,  24)  ;  and  from  the  signi- 
fication of  "  lampstands,"  as  meaning  a  new  heaven  and  a  new 
church  (as  will  be  seen  in  what  follows)  ;  and  from  the  signification 
of  "gold,"  as  meaning  good  of  love  (sec  ^.c,  n.  113,  1551, 1552,  5658. 
6914,6917,  9510,  9874,9881).  That  "seven  lampstands"  signify  heaven 
and  the  church  is  evident  from  the  last  verse  of  this  chapter, 
where  it  is  said,  "The  seven  lampstands  which  thou  sawest  are 
the  seven  churches."  That  "the  seven  churches"  signify  all  who 
are  of  the  church  of  the  Lord,  thus  the  church  in  general,  may  be 
seen  above  (n.  20)  :  they  also  signify  heaven,  because  heaven  and 
the  church  make  one  ;  moreo'.er,  those  that  have  tlie  church  in 
them  have  heaven  in  them  ;  for  the  reason  that  the  good  of  lo\e 
and  faith  makes  the  church  with  man,  pnd  makes  heaven  with  him, 
as  it  does  with  angels  ;  consequently,  those  that  have  the  church, 
that  is,  the  goods  and  truths  of  the  church,  in  them  in  the  world, 

come  into  heaven  after  death.  (That  this  is  so,  see  TAe  DotUHne  of  the  New 
Jerusalem,  n.  21 ;  and  Heaven  and  Hell,  n.  57,  221-227.)      The  "  SCVCn  lamp- 

stands"  here  mean  a  new  heaven  and  a  new  church,  for  these  are 
treated  of  at  the  end  of  the  Apocalypse  (see  chapter  xxi.),  and  are 
thus  the  conclusion  of  all  things  therein  ;  and  because  that  which  is 
last  is  also  first,  the  prediction  respecting  these  is  presented  here  at 
the  beginning.  Moreover,  it  is  usual  in  the  Word  to  mention  in 
the  beginning  things  that  are  to  take  place  at  the  end,  because 
intermediates  are  thus  included  ;  for,  in  the  spiritual  sense,  the  first 
is  the  end  for  the  sake  of  which,  as  that  is  both  first  and  last, 

and  to  it  all  other  things  look  (see  in  The  Dodrine  of  the  New  Jerusalem,w. 

98).  [2.]  That  "lampstand"  signifies  heaven  and  the  church  is 
evident  from  the  description  of  the  lampstand  which  was  in  the 
tabernacle,  for  by  the  tabernacle  the  whole  heaven  in  the  complex 
was  represented  ;  and  by  the  lampstand  therein,  the  spiritual 
heaven,  which  is  the  second  heaven  (see  A.c,  n.  3478,  9457,  9481,9485, 
9548-9577, 9783).  That  this  is  so  is  clearly  evident  from  John's  seeing 
"  in  the  midst  of  the  seven  lampstands  one  hke  unto  the  Son  of 
man  ;"  "the  Son  of  man"  is  the  Lord  in  respe6l  to  His  Divine 
Human,  from  which  is  Divine  truth,  which  is  the  All  in  all  things  of 
heaven  and  the  church.  In  the  spiritual  heaven  lampstands  ap- 
pear in  much  magnificence ;  by  these  that  heaven  is  represented. 
These  it  has  been  given  me  to  see.  From  this  it  can  be  seen  what 
is  meant  in  the  Word,  in  the  spiritual  sense,  by  "lampstands"  and 
by  "lamps,"  in  the  following  passages.     In  the  Apocalypse : 


62  APOCALYPSE   EXPLAINED. 

"I  will  remove  thy  lampstand  out  of  its  place,  except  thou  repent" 

(ii.  5). 

"To  remove  the  lampstand"  is  to  take  away  from  them  heaven 
or  the  church.     In  Zechariah  : 

The  angel  said  to  the  prophet,  "What  seest  thou?  And  I  said,  I  have 
seen,  and  behold  a  lampstand  all  of  gold,  its  bowl  on  the  top  of  it, 
and  its  seven  lamps  thereon,  with  seven  pipes  to  the  lamps  "  (iv. 
2,  3)- 

Here  Zerubbabel  is  treated  of,  who  was  to  lay  the  foundation  of 
the  house  of  God,  and  to  finish  it.  By  Zerubbabel  is  represented 
the  Lord,  that  He  was  about  to  come  and  restore  heaven  and  the 
church:  these  are  the  "lampstand,"  and  the  holy  truths  thereof 
are  "the  seven  lamps."  [3.]  Because  a  lampstand  takes  its  repre- 
sentative meaning  from  the  lamps,  and  the  lamps  from  light, 
which  in  heaven  is  Divine  truth,  so  the  Lord  is  called  "a  lamp.;" 
as  in  the  Apocalypse : 

The  holy  Jerusalem  "  hath  no  need  of  the  sun,  neither  of  the  moon, 
to  shine  in  it ;  the  glory  of  God  did  lighten  it,  and  the  Lamb  is  the 
lamp  thereof  "  (xxi.  23  ;   xxii.  5). 

From  this  also  it  is  that  David,  and  the  kings  after  him,  are 
called 

"  Lamps  of  Israel"  (2  Sam.  xxi,  17  ;  i  Kings  xi.  36  ;  xv.  4  ;  2  Kings  viii. 
19); 

for  the  Lord  in  respe6l  to  His  royalty  was  represented  by 
David,  likewise  by  the  kings  of  Judah  and  Israel.  (For  the  repre- 
sentation by  "  David,"  see  A.C.,n.  1888,9954;  ^^^  tiy  "  ^^'ngs,"  n.  3 1,  above).  The 
lampstands  that  were  seen  were  of  gold;  because  "gold"  sig- 
nifies good  of  love,  and  all  that  goes  forth  from  the  Lord  is 
from  Divine  Love  ;  consequently  the  Divine  of  the  Lord  in  the 
heavens  is  love  to  Him  and  love  towards  the  neighbor,  which 

is  charity  (as  may  be  seen  in  Heaven  and  Hell,  n.  13-19).      This    is  why  the 

lampstand  here,  as  well  as  the  lampstand  in  the  tabernacle,  was 
of  gold. 

63.  IVerse  13.]  "And  in  the  midst  of  the  seven  lampstands  one 
like  unto  the  Son  of  man"  signifies  the  Lord,  from  whom  is  the  All 
of  heaven  and  of  the  church. — This  is  evident  from  the  signification 
of  "in  the  midst,"  as  meaning  in  the  inmost  (see  A.C.,  n.  1074,  2940, 
2973);  and  as  all  things  go  forth  from  the  inmost,  as  light  goes  forth 
from  centre  to  circumferences,  so  "in  the  midst"  signifies y'rc'^w 
whom;  also  from  the  signification  of  "the  seven  lampstands," 
as  meaning  a  new  heaven  and  a  new  church  (of  which  just  above, 


ClIAl'.   I.,   VERSE    13. — N.   63.  63 

r».  62)  ;  and  from  the  signification  of  "the  Son  of  man,"  as  mean- 
ing the  Lord  in  respe6l  to  the  Divine  Human,  and  in  respe(5l  to 
Divine  truth,  because  Divine  truth  goes  forth  from  His  Divine 
Human.  From  all  this  it  can  be  seen  why  the  Lord  appeared 
"in  the  midst  of  seven  lampstands,"  namely,  that  from  Him  the 
All  of  heaven  and  the  church  goes  forth  ;  for  it  is  the  good  of 
love  and  fliith  that  makes  heaven  and  the  church,  and  that  this 
good  is  from  the  Divine  is  known  in  the  Christian  world,  and  as 
it  is  from  the  Divine,  so  it  is  from  the  Lord,  for  the  Lord  is  the 
God  of  heaven,  and  the  Divine  of  the  Lord  makes  heaven  (see 

Heaven  and  Hell,  n.  2-6,  7-12 ;  and  that  this  is  His  Divine  Human,  see  n.  78-86). 

[2.]  That  the  Son  of  man  is  the  Lord  in  respect  to  the  Divine 
Human,  and  in  respedt  to  Divine  truth,  because  Divine  truth 
goes  forth  from  His  Divine  Human,  is  evident  from  those  pas- 
sages in  the  Word  where  the  Son  of  man  is  mentioned.  Thus 
in  yohn: 

The  multitude  said  to  Jesus,  "How  sayest Thou, The  Son  of  man  must 
be  lifted  up?  Who  is  this  Son  of  man?  Jesus  answered  them,  Yet 
a  little  while  is  the  light  with  you  ;  walic  while  ye  have  the  light, 

lest  darkness  overtake  you While  ye  have  the  light  believe  in 

the  light,  that  ye  may  be  sons  of  light "  (xii.  34-36). 

From  these  words  it  is  clear  that  "the  Son  of  man"  and  "  Light" 
have  like  significations  ;  for  when  the  people  asked,  Who  is  the 
Son  of  man?  the  Lord  answered  that  He  was  the  Light  in  which 

they  should  believe.  (That "  light "  is  Divine  truth  going  forth  from  the  Lord's 
Divine  Human,  see  Heaven  and  Hell,  n.  126-140;  and  in  The  Doiirine  of  the  New 
yerusalem,  n.  49 ;    thus  also  the  Son  of  man.)      [3.]    In  Luke  : 

"  Blessed  are  ye  when  men  shall  hate  you for  the  Son  of  man's  sake  " 

(vi.  22). 

"For  the  Son  of  man's  sake"  is  for  the  sake  of  Divine  truth  that 
goes  forth  from  the  Lord.  Divine  truth  is  the  All  of  faith  in  and 
love  to  the  Lord.  Because  the  evil  deny  these  things,  and  those 
who  deny  also  hate  them,  while  the  good  acknowledge  them,  it 
is  said  that  the  good  are  blessed.     [4.]    In  the  same, 

"  The  days  will  come  when  ye  shall  desire  to  see  one  of  the  days  of  the 
Son  of  man,  and  ye  shall  not  see  it.  Then  they  shall  say  to  you, 
Lo  here,  or  Lo  there.   Go  not  away,  nor  pursue  after  "  (xvii.  22,  23). 

"To  desire  [to  see]  one  of  the  days  of  the  Son  of  man"  is  to 
desire  Divine  truth,  which  is  genuine  truth,  as  to  something 
thereof;  the  end  of  the  church  is  here  meant,  when  there  will  no 
longer  be  any  faith,  because  there  will  be  no  charity,  at  which 
time  all  Divine  truth  will  perish  ;    and  because  Divine  truth  is 


64  APOCALYPSE    EXPLAINED. 

signified  by  "the  Son  of  man,"  it  is  said,  "Then  shall  they 
say, . . .  Lo  here,  or  Lo  there  ;...  pursue  not  after."  [5.]  In  the 
same, 

"When  the  Son  of  man  cometh,  shall  He  find  faith  upon  the  earth?" 
(xviii.  8)  ; 

which  means  that  when  Divine  truth  shall  be  revealed  out  of 
heaven  it  will  not  be  believed.  Here  also,  "the  Son  of  man"  is 
the  Lord  in  respe6l  to  Divine  truth ;  the  coming  of  the  Lord  is 
revelation  of  Divine  truth  at  the  end  of  the  church  (see  A.C.,  n, 
3900,4060).     [6.]    \n  Matthew: 

"  As  the  lightning  cometh  forth  from  the  east,  and  is  seen  even  unto 

the  west,  so  shall  also  the  coming  of  the  Son  of  man  be Then 

shall  appear  the  sign  of  the  Son  of  man  in  heaven  ;  and  then  shall 
all  the  tribes  of  the  earth  mourn,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven,  with  power  and  glory  "  (xxiv. 
27,  30). 

That  by  "  the  coming  of  the  Lord  in  the  clouds  of  heaven  "  is  here 
signified  revelation  of  Divine  truth  at  the  end  of  the  church, 
see  above  (n.  36).     [7.]    In  the  same, 

"I  say  unto  you,  Henceforth  ye  shall  see  the  Son  of  man  sitting  at  the 
right  hand  of  power,  and  coming  in  the  clouds  of  heaven  "  (xxvi. 
64). 

And  in  Licke  : 

"From  henceforth  shall  the  Son  of  man  be  seated  at  the  right  hand  of 
the  power  of  God  "  (xxii.  69). 

"The  Son  of  man  "  is  the  Lord  in  respe6l  to  the  Divine  Human, 
and  in  respe6l  to  Divine  truth  going  forth  from  Him  :  "  to  sit  at 
the  right  hand  of  power"  means  that  He  has  omnipotence;  its 
being  said  that  they  were  now  about  to  see  this  means  that 
Divine  truth  was  in  its  omnipotence  when  the  Lord  in  the  world 
had  conquered  the  hells  and  reduced  to  order  all  things  there  and 
in  the  heavens,  and  that  thus  those  who  received  Him  in  faith  and 

love  might  be  saved  (see  A.C.,  n.  9715.  That  to  "  sit  at  the  right  hand  "  means 
omnipotence,  see  A.C.,  n.  3387,  4592,  4933,  7518,  8281,  9193  ;  that  all  the  power  of 
good  is  by  means  of  truth,  n.  6344,  6423,  8304,  9327,  9410,  9639,  9643.  That  Divine 
power  itself  is  by  means  of  Divine  truth  going  forth  from  the  Lord's  Divine  Human, 
see  n.  6948 ;  that  the  "  clouds  "  in  which  the  Son  of  man  is  to  come  are  the  Word  in  the 
letter,  which  is  Divine  truth  in  the  outmost  of  order,  see  the  preface  to  chapter  xviii. 
of  Genesis,  n.  4060,  4391,  5922,  6343,  6752,  8443,  8781 ;  and  that  "  glory  "  is  Divine 
truth  itself,  such  as  it  is  in  the  internal  sense  of  the  Word,  see  n.  4809,  5922,  8267, 

9429).  [8.]  From  all  this  it  can  now  be  seen  what  is  signified  by 
these  words  in  the  Apocalypse  : 

"  I  saw,  and  behold,  a  white  cloud,  and  upon  the  cloud  one  sat  like  unto 
the  Son  of  man,  having  on  His  head  a  golden  crown  "  (xiv.  14). 


CHAP.    I.,  VERSE   13. — N.  63.  65 

And  in  Daniel : 

"  I  saw  in  the  night  visions,  and  behold,  there  came  with  the  clouds  ol 
heaven  one  like  unto  the  Son  of  man"  (vii.  13). 

Because  all  judgment  is  executed  according  to  truth,  it  is  said, 
that  it  was  given  to  the  Lord 

"  To  execute  judgment,  because  He  is  the  Son  of  man  "  {John  v.  27)  : 

and  that 

"The  Son  of  man.... shall  render  unto  every  man  according  to  his 
deeds  "  {Matt.  xvi.  27) ; 

ind  tiiat 

"When  the  Son  of  man  shall  come, He  shall  sit  on  the  throne  of 

His  glory,"  and  shall  judge  {Matt.  xxv.  31). 

[9.]    In  Matthew : 

"  He  that  soweth  the  good  seed  is  the  Son  of  man,  the  field  is  the  world, 
the  good  seed  are  the  sons  of  the  kingdom,  the  tares  are  the  sons 
of  the  evil  one  "  (xiii.  37,  38). 

"Good  seed"  is  Divine  truth  ;  it  is  therefore  said  that  the  Son  of 
man  soweth  it;  "the  sons  of  the  kingdom"  are  Divine  truths  in 
heaven  and  the  church  ;  for  "son"  is  truth  fsee  A.C.,  n.  489,  491,  533, 
1147,2623),  and,  in  the  contrary  sense,  falsity,  which  also  is  "the  son 
of  the  evil  one."     [lO.]    In  the  same, 

"  The  Son  of  man  hath  not  where  to  lay  His  head"  (viii.  20) ; 

by  which  is  meant  that  Divine  truth  had  no  place  anywhere,  that 
is,  with  any  man  at  that  time.  That  the  Son  of  man  was  about 
to  suffer  and  be  put  to  death 

{Matt.  xvii.  12,  22,  23  ;  xxvi.  2,  24,  45  ;  Mari  viii.  31  ;  ix.  12,  31), 

signifies  that  thus  they  were  about  to  treat  Divine  truth,  conse- 
quently the  Lord,  who  was  Divine  truth  itself  This  He  teaches 
in  Luke: 

"  But  first  must  the  Son  of  man  suffer  many  things,  and  be  rejecfled  of 
this  generation  "  (xvii.  25). 


[  t  I .]   In  ye  re  mi  ah 

"  No  man  \yir\  : 
sojourn  the 

And  in  the  same. 

In  the  cities  "  nc 
them  "  (li.  a, 

He  who  is  unacquainted  with   the  spiritual  sense  of  the  Word 


"  No  man  \yir\  shall  dwell  there ;  neither  shall  a  son  of  man  \homims\ 
sojourn  there"  (xlix.  18,  33). 


In  the  cities  "no  man  shall  dwell,  nor  shall  a  son  of  man  pass  through 
them  "  (li.  43). 


66  APOCALYPSE    EXPLAINED. 

believes  that  by  "  cities  "  here  are  meant  cities,  and  that  by  "  man," 
and  "son  of  man,"  are  meant  a  man  and  a  son  ;  and  that  the 
cities  were  to  be  so  desolated  that  no  one  should  dwell  in  them ; 
but  it  is  the  state  of  the  church  in  respe(5l  to  the  do6lrine  of  truth 
that  is  described  by  these  words;  for  "cities"  are  the  dodlrinals 
of  the  church  (see  A.C.,  n.  402,  2449,  3216,  4492,  4493) ;  and  "  man  "  is  its 
very  truth  conjoined  with  good  (see  n.  3134,  7716,  9007) ;  therefore 
a  "son  of  man"  is  truth.  [12.]  As  Divine  truth  going  forth 
from  the  Lord  was  signified  by  "the  Son  of  man,"  the  prophets 
by  whom  it  was  revealed  were  called  "sons  of  man" 

(as  Daniel  viii.  17  ;  Ezekiel  ii.  i,  3,  6,  8 ;   iii.  i,  3,  4,  10,  17,  25  ;  iv.  i,  16  ; 
viii.  5,  6,  8,  12,  15  ;  xii.  2,  3,  g,  iS,  22,  27). 

As  most  things  in  the  Word  have  also  a  contrary  sense,  so  "son 
of  man  "  has  a  contrary  signification,  which  is  falsity,  the  opposite 
of  truth.     Thus  in  Isaiah  : 

"  What  art  thou,  that  thou  art  afraid  of  man,  that  dies  ;  and  of  the  son 
of  man,  which  shall  be  as  grass"  (li.  12). 

And  in  David  : 

"  Put  not  your  trust  in  princes,  in  the  son  of  man,  with  whom  there  is  no 
salvation  "  {Psalm  cxlvi.  3). 

"Princes"  are  primary  truths  (see  .4.C.,  n.  2089,  5044);  so,  in  the 
contrary  sense,  primary  falsities  ;  and  "the  son  of  man"  is  falsity 
itself. 

64.  "Clothed  with  a  garment  down  to  the  foot"  signifies  Di- 
vine truth  going  forth  from  Him. — This  is  evident  from  the 
signification  of  "garments"  as  meaning  truths  that  clothe  good 

(see  A.C.,  n.  1073,  2576,  5248,  S319,  59S4,  9212,  9216,  9252,  10536).   Here  it  IS 

"a  garment  down  to  the  foot,"  which  is  a  general  covering;  by 
which,  as  the  Lord  is  treated  of,  all  Divine  truth  in  general  is 
meant.  Since  the  Lord  is  here  described  in  respe6l  to  the  Divine 
Human,  which  is  here  the  "Son  of  man  seen  in  the  midst  of  the 
lampstands,"  and  it  is  said  that  He  was  "clothed  with  a  garment 
down  to  the  foot,  and  girt  about  at  the  paps  with  a  golden  girdle," 
and  afterwards  that  "His  face  shone  as  the  sun  in  his  power,"  I 
would  like  to  give  an  explanation  of  what  is  said  in  the  Evangelists 
about  the  Lord  when  He  was  transfigured,  where  some  simi- 
lar expressions  are  used  ;  and  afterwards  of  what  is  said  about 
the  soldiers  dividing  His  garments,  and  casting  lots  upon  His 
tunic. 

i.2.]    Of  the  Lord's  transfiguration  it  is  thus  written  : 


CHAP.    I..   VERSE    13. — N.   64.  67 

Jesus  took  Peter,  James,  and  John  his  brother,  into  a  very  hi^jh  mount- 
ain,  "and  lie  was  transfigured  before  them;  and  His  face  did 
shine  as  the  sun,  and  His  garments  became  white  as  the  light. 
And  behold,  there  appeared  to  them  Moses  and  Elijah  talking  with 
Him And  behold,  a  bright  cloud  overshadowed  them,  and  be- 
hold, a  voice  out  of  the  cloud,  saying.  This  is  My  beloved  Son,  in 
whom  I  am  well  pleased  ;  hear  ye  Him  "  {Mail.  xvii.  1-5  ;  Mark 
ix.  2-8  ;  Luke  ix.  28-36). 

The  Lord  took  Peter,  James,  and  John,  because  by  them  the 
church  in  respecl  to  faith,  charity,  and  works  of  charity  was 
represented;  He  took  them  "into  a  high  mountain,"  because 
"mountain"  signified  heaven;  "His  face  did  shine  as  the  sun," 
because  "face  "  signifies  the  interiors,  and  it  did  shine  as  the  sun 
because  His  interiors  were  Divine,  for  the  "  sun"  is  Divine  Love  ; 
"His  garments  became  white  as  the  Hglit,"  because  "garments" 
signify  Divine  truth  going  forth  from  Him  ;  the  same  is  signified 
by  "hght."  "Moses  and  Elijah"  appeared,  because  the  two  sig- 
nify the  Word,  "Moses"  the  historical  Word,  and  "Elijah"  the 
prophetical  Word;  "a  bright  cloud  overshadowed  them,"  be- 
cause "a  bright  cloud"  signifies  the  Word  in  the  letter  within 
which  is  the  internal  sense ;  "a  voice  out  of  the  cloud  said.  This 
is  My  beloved  Son,  in  whom  I  am  well  pleased,  hear  ye  Him," 
because  "a  voice  out  of  the  cloud"  signifies  Divine  truth  out  of 
the  Word,  and  "beloved  Son,"  the  Lord's  Divine  Human.  And 
because  Divine  truth  is  from  Him,  and  thus  all  truth  of  the 
church,  it  was  said  out  of  the  cloud,  "in  w^hom  I  am  well  pleased, 
hear  ye  Him."  [3.]  It  was  plainly  the  Divine  Human  of  the 
Lord  that  was  thus  seen,  for  the  Divine  itself  cannot  be  seen 
by  anyone,  except  through  the  Divine  Human.  This  the  Lord 
teaches  in  yolm  : 

"  Xo  man  hath  seen  God  at  any  time  ;  the  only  begotten  Son,  which  is 
in  the  bosom  of  the  Father,  He  hath  brought  Him  forth  to  view  " 
(i.  18). 

And  in  another  place, 

"Ye  have  neither  heard  His  voice  at  any  time,  nor  seen  His  shape" 
{John  v.  37). 

(That  such  things  are  signified  by  these  words  in  the  Evangelists  can  be  seen  in 
A.C.,  where  the  particulars  are  made  known,  namely,  that  by  "  Peter,"  "James," 
and"  John,"  in  the  Word,  are  signified  faith,  charity,  and  the  works  of  charity,  n. 
3750,  and  above,  n.  8,  9;  by  "high  mountain"  is  signified  heaven,  n.  8327,  8S05, 
9420,  9422.  9434,  10608  ;  by  "  face,"  the  interiors  of  the  mind,  n.  1999,  2434,  3527, 
4066.  4796,  5102,  9306,  9546;  and  by  "  the  face  of  the  Lord,"  mercy,  peace,  and 
every  good,  n.  222,  223,  5585,  9306,  9546,  9888  ;  by  "  the  sun,"  Divine  Love,  n. 
2495,  4060,  7083;  and  in  Heaven  and  Hell,  n.  1 16-125  ;  by  "garments,"  when 
the  Lord  is  treated  of,  Divine  truth,  n.  9212,  9216;  and  the  same  by  "light,"  n. 
3195,  3222,  5400,  8644,  9399,  9548,  9684;    .jnd  in   Heaver,   and  Hell.n.   126-140. 


68  APOCALYPSE    EXPLAINED. 

That  "  Moses  and  Elias  "  signify  the  Word,  "  Moses"  A.C.,  n.  5922,  6723,  6752 
6771,  6827,  7010,  7014,  7089,  7382,  9372,  10234;  and  "  Elias"  n.  2762,  5247.  That 
"  clouds  "  signify  the  Word  in  the  letter,  see  above,  n.  36  ;  that  "  beloved  Son  "  is  the 

Divine  Human  of  the  Lord  is  evident.)  From  the  fadi  that  the  "  Lord's  gar- 
ments" signify  Divine  truth,  it  may  be  known  what  is  signified  by 
the  soldiers'  dividing  the  garments  of  the  Lord  among  them,  and 
casting  lots  upon  His  tunic,  of  which  it  is  thus  written  in  yo/in  : 

"The  soldiers. . .  .took  His  garments,  and  made  four  parts,  to  every  sol- 
dier a  part,  also  the  tunic.  Now  the  tunic  was  without  seam,  wov'en 
from  the  top  throughout.  They  said  therefore  one  to  another.  Let 
us  not  rend  it,  but  cast  lots  for  it  whose  it  shall  be ;  that  the  Scrip- 
ture might  be  fulfilled  which  saith.  They  parted  My  garments 
among  them,  and  upon  My  vesture  they  did  cast  lots.  These 
things  therefore  the  soldiers  did  "  (xix.  23,  24). 

[4.]  He  who  is  not  aware  that  in  every  particular  of  the  Word 
there  is  an  internal  sense  which  is  spiritual,  cannot  see  any  arca- 
num in  these  things ;  he  knows  only  that  the  soldiers  divided  the 
garments  and  not  the  tunic  ;  beyond  this  he  perceives  nothing ; 
when  not  only  in  this  fa6l  is  there  a  Divine  arcanum,  but  also 
in  every  particular  of  what  is  recorded  concerning  the  Lord's 
passion.  The  arcanum  in  this  fa6l  is  that  the  garments  of  the 
Lord  signified  Divine  truth,  thus  the  Word,  because  the  Word  is 
Divine  truth;  the  "garments"  that  they  divided,  the  Word  in 
the  letter,  and  the  "  tunic  "  the  Word  in  the  internal  sense ;  to 
"divide  them"  signifies  to  disperse  and  falsify;  and  "soldiers" 
signify  those  that  are  of  the  church,  who  should  fight  in  behalf  of 
Divine  truth.  This  is  why  it  is  said,  "  These  things  therefore  the 
soldiers  did."  From  this  it  is  clear  that  the  meaning  of  these  \\  ords 
in  the  spiritual  sense  is  that  the  Jewish  Church  dispersed  the  Di- 
vine truth  which  is  in  the  sense  of  the  letter,  but  was  not  able  to 
disperse  the  Divine  truth  which  is  in  the  internal  sense.     (That  the 

"  garments  of  the  Lord  "  signified  Divine  truth,  thus  the  Word,  was  shown  above  ; 
that  His  "  tunic  "  signified  Divine  truth,  or  the  Word,  in  the  internal  sense,  see  A.C., 
n.  9826,  9942  ;  that  to  "  divide  "  is  to  disperse  and  separate  from  good  and  truth, 
thus  to  falsify,  see  n.  4424,  6360,  6361,  9094  ;  that  "  soldiers  "  signify  those  that  are 
of  the  church,  here  of  the  Jewish  church,  who  should  fight  in  behalf  of  Divine  truth, 
is  clear  from  the  spiritual  sense  of  "  warfare  "  and  of  "  war  ;"  that  "  war  "  signifies 
spiritual  combats,  which  are  of  truth  against  falsity,  see  n.  1659,  1664,  8295,  10455  ; 
is  it  therefore  said  of  the  Levites,  whose  fundlion  pertained  to  such  things  as  are  of  the 
church,  that  they  were  discharging  military  duty  and  were  serving  in  war,  when 
they  were  exercising  their  ministry  in  the  tent  of  the  assembly  {Num.  iv.  23,  35, 
39.  43.  47  ;  viii.  23,  24). 

65.  "  And  girt  about  at  the  paps  with  a  golden  girdle  "  signi- 
fies Divi7ie  good  likewise. — This  is  evident  from  the  signification 
of  "being  girt  about  at  the  paps  with  a  girdle,"  as  meaning  to  be 
encompassed  about  the  breast;  "paps"  and  "girdle"  are  men- 
tioned, because  paps  stand  out  from  tlie  breast,  and  a  girdk 


CHAP.    I.,   VERSE    14. — N.   65.  69 

encompasses.  Divine  good  going  forth  from  the  Lord  is  here 
meant  because  this  is  signified  by  the  "breast"  in  general  and  by 
the  "paps"  in  particular.  Good  going  forth  is  meant  because  all 
garments  signify  things  that  go  forth,  for  they  are  outside  the  body 
and  clothe  it ;  as  things  that  go  forth  are  also  outside  the  body 

and  encompass  it.  (That  this  is  so  can  be  seen  from  what  is  said  in  the 
treatise  on  Heaven  and  Hell,  of  The  Garments  with  which  Angels  are  Clothed,  n. 
177-182;  namely,  that  each  is  clothed  with  garments  according  to  his  affection  for 
becoming  intelligent  and  wise,  and  this  affecftion  is  what  goes  forth  from  them  ;  for 
there  is  a  sphere  that  goes  forth  from  every  angel  and  spirit,  which  is  a  sphere  of  affec- 
tion, and  is  called  the  sphere  of  his  life",  and  their  garments  are  according  to  this 
sphere.  That  this  is  so  does  not  appear  before  their  eyes,  yet  they  know  that  it  is  so. 
Of  this  sphere,  see  A.C.,  n.  2489,  4464,  5179,  7454,  8630.)      [2.]     From  all  this 

it  can  be  seen  that  the  "Lord's  garments"  signify  the  proceed- 
ing Divine,  which  is  Divine  truth  united  to  Divine  good,  which  fills 
the  whole  heaven  and  enters  into  the  interiors  of  the  mind,  and 
gives  to  him  who  receives  it  intelligence  and  wisdom.  This  is 
meant  by  being  "clothed  with  white  garments."  Because  the 
proceeding  Divine  good  is  signified  by  "the  girdle"  with  which 
the  Lord  was  girded,  the  girdle  appeared  golden,  for  "gold"  sig- 
nifies good  of  love  (see  A.C.,  n.  113,  1551,  1552,  5658,  6914,  6917,  9510,  9874, 

9881).  The  "paps"  are  mentioned  instead  of  the  breast,  which 
was  girt  with  the  girdle,  because  "paps"  signify  spiritual  love,  and 
"breast"  signifies  the  good  itself  of  that  love.  That  love  is  signi- 
fied by  "paps"  in  Isaiah: 

"  I  will  put  thee  into  the  magnificence  of  eternity,  the  joy  of  generation 
and  generation.  Thou  shall  suck  the  milk  of  the  nations,  and  shalt 
suck  the  paps  of  kings"  (Ix.  15,  16). 

"Kings"  are  truths  out  of  good  from  the  Lord  (see  above,  n. 
31);  "paps"  and  "breast"  are  that  good,  which  is  the  good 
of  spiritual  love.  [3.]  That  "breast"  signifies  the  good  of  spir- 
itual love  is  from  correspondence  with  heaven  ;  for  the  whole 
heaven  corresponds  to  all  things  of  man  ;  the  ininost  or  third 
heaven  corresponding  to  the  head  ;  the  middle  or  second  to  the 
breast ;  and  the  outmost  or  first  to  the  feet.  Because  of  this  cor- 
respondence, heaven  is  called  the  Greatest  Man.  And  as  the 
inmost  or  third  heaven  corresponds  to  the  head,  by  "head"  is 
signified  the  good  of  celestial  love,  which  is  the  good  of  love  to 
the  Lord  ;  because  that  good  rules  and  makes  that  heaven  ;  and 
as  the  middle  or  second  heaven  corresponds  to  the  breast,  by 
"breast"  is  signified  the  good  of  spiritual  love,  which  is  the  good 
of  love  to  the  neighbor,  because  that  good  rules  and  makes  that 
heaven  ;  and  as  the  outmost  or  first  heaven  corresponds  to  the 


70  APOCALYPSE   EXPLAINED. 

feet,  by  "feet"  is  signified  the  good  of  natural  love  from  spiritual 
love,  which  is  the  good  of  faith  ;  because  that  good  rules  and  makes 
that  heaven.     From  all  this  it  is  clear  why  "  paps  "  signify  spiritual 

love,  and  the  "breast"  its  good.  (But  these  things  may  be  better  under- 
stood  from  what  is  shown  in  the  work  on  Heaven  and  Hell,  especially  in  the  follow- 
ing chapters  :  On  the  Three  Heavens,  n.  29-39  I  That  the  Divine  of  the  Lord  in  the 
Heavens  is  Love  to  Him  and  Charity  towards  the  Neighbor,  n.  13-19 ;  That  the 
Whole  Heaven  represents  one  Man,  n.  59-67  ;  That  there  is  a  Correspondence  of 
Heaven  with  all  things  of  Man,  n.  87-180;  and  in  the  Arcana  Caelestia,  n.  4938, 
4939,  10087.  It  may  be  permitted  to  cite  from  that  work,  by  way  of  illustration,  this 
further  reason  why  the  "breast"  signifies  the  good  of  spiritual  love,  namely,  that 
within  the  breast  are  the  heart  and  lungs,  and  the  "heart"  from  correspondence 
signifies  celestial  love,  while  the  "  lungs  "  signify  spiritual  love,  and  the  lungs  fill 
the  breast.  That  there  is  this  correspondence,  see  A.C.,  n.  3383-3896,  9280,  9300; 
what  celestial  love  is,  and  what  spiritual  love,  see  Heaven  arid  Hell,  n.  23.) 

66»  [  Verse  14.]  "And  His  head  and  hairs  white  "  signifies  the 
Divine  in  firsts  and  in  outmosts. — This  is  evident  from  the  sig- 
nification of  "head,"  when  it  refers  to  the  Lord,  of  whom  these 
things  are  said,  as  meaning  the  Divine  in  firsts  (of  which  pres- 
ently) ;  and  from  the  signification  of  "hairs,"  as  meaning  the 
Divine  in  outmosts  (of  which  also  presently)  ;  and  from  the  signi- 
fication of  "white,"  as  meaning  what  is  pure.     (That  "white  [aibumy 

and  "  white  \ca7ididum'\  "  mean  what  is  pure,  see  A.C.,  n.  3301,  3993,  4007,  5319.) 

"  Head,"  in  reference  to  the  Lord,  means  the  Divine  in  firsts, 
because  the  head  is  the  highest  part  of  man,  and  in  it  are  his 
firsts,  which  may  be  called  beginnings,  from  which  are  derived  all 
things  that  have  place  in  the  body  ;  for  in  the  head  are  the  under- 
standing and  the  will,  from  which,  as  ft-om  their  firsts  or  begin- 
nings, flow  all  remaining  things  that  relate  to  man's  outer  life,  such 
as  speech  and  all  actions.  But  "hairs,"  in  reference  to  the  Lord, 
mean  the  Divine  in  outmosts,  because  hairs  are  outmost  things, 
for  they  grow  out  of  the  outmost  parts  of  man,  and  firsts  close 
into  them;  when,  therefore,  "head"  and  "hairs"  are  mentioned 
firsts  and  outmosts  are  meant.  [2.]  Any  one  who  is  aware  that 
in  spiritual  things  also  "head"  signifies  firsts  and  "hairs"  out- 
mosts, and  that  firsts  and  outmosts  signify  all  things  (see  above, 
n.  41),  can  understand  many  arcana  of  the  internal  sense  where 
"  head  "  and  "  hairs  "  are  mentioned  ;  as  that 

A  Nazarite  should  not  shave  the  hair  of  his  head,  for  this,  as  it  is  said, 
was  the  Nazariteship  of  God  upon  his  head,  and  when  the  days 
were  accomplished,  he  was  to  shave  it  off  and  consecrate  it  {Num. 
vi.  1-21) ; 

also  that 

The  strength  of  Samson  was  in  his  locks,  and  when  they  were  shaven 
off  he  became  weak,  and  when  they  grew  again  his  strength  re- 
turned {Judges  xvi.  13  to  the  end) ; 


CHAP.  I.,  VERSE    14. — N.  66.  7 1 

also  that 

Forty-two  children  were  torn  in  pieces  by  bears,  because  they  mocked 
Elisha.  calling  him  bald-head  (2  Kings  ii.  23,  24); 

also  that 

Elijah  was  clothed  with  a  garment  of  hair  (2  Kings  i.  8) ;  and  John  the 
Baptist  with  camel's  hair  {Mark  \.  6) ; 

furthermore,  what  "head,"  "hairs,"  "beard,"  and  "baldness"  sig- 
nify wherever  they  are  mentioned  in  the  Word. 

[3.]  That  a  Nazarite  should  not  shave  his  hair,  because  this,  as 
is  said,  was  the  Nazariteship  of  God  upon  his  head  ;  and  that  when 
the  days  were  accomplished  he  should  shave  it  off  and  consecrate 
it,  was  for  the  reason  that  Nazariteship  represented  the  Lord  in 
firsts  and  in  outmosts,  and  His  Divine  in  outmosts  was  His  Hu- 
man, which  He  made  Divine  even  to  flesh  and  bones,  which  are 
outmosts.  That  He  made  it  Divine  even  to  flesh  and  bones  is  evi- 
dent from  the  facl  that  He  left  nothing  in  the  sepulchre,  and  that 

He  said  to  His  disciples  that  He  had  flesh  and  bones,  which  a  spirit 
hath  not  {Luke  xxiv.  39,  40). 

And  when  the  Divine  itself  is  Divine  even  in  outmosts,  then 
it  governs  all  things  from  firsts  by  means  of  outmosts  (as  can  be 

seen  from  what  was  said  and  shown  above,  n.  4I  ;  especially  from  what  was  cited 
from  the  Arcana  Caelestia,  namely,  that  interior  things  flow-in  successively  into  ex- 
terior things,  even  into  what  is  extreme  or  outmost,  and  there  have  existence  and 
subsistence,  n.  634,  6239,  6465,  9215,  9216;  that  they  not  only  flow  in  successively, 
they  also  form  what  is  simultaneous  in  the  outmost,  in  what  order  see  n.  5897,  6451, 
8603,  10099  ;  that  therefore  all  interior  things  are  held  in  connecftion  from  the  first  by 
means  of  the  outmost,  n.  982S,  and  in  Heaven  and  Hell,  n.  297  ;  that  from  this  the 
outmost  is  more  holy  than  the  interiors,  n.  9824  ;  and  therefore  in  outmosts  there  is 

strength  and  power,  n.  9836.)  These  are  the  reasons  why  the  Nazarite- 
ship was  instituted.  The  Nazarite  was  finally  to  consecrate  his 
hair  by  putting  it  into  the  fire  of  the  altar,  because  it  represented 
the  Divine  holiness,  and  the  "fire  of  the  altar"  signified  that  holi- 
ness (n.  934,6314,6832).  [4.]  From  all  this  it  can  be  seen,  moreover, 
why  the  strength  of  Samson  was  in  his  locks  {y^idges  xvi.  13  to 
the  end),  for  it  is  said  that 

He  was  a  Nazarite  from  his  mother's  womb  {Judges  xiii.  7  ;  xvi.  17). 

Moreover,  for  the  same  reason 

It  was  not  lawful  for  the  chief  priest  and  his  sons,  nor  for  the  Levites, 
to  shave  the  head  and  make  themselves  bald  {Levit.  x.  6 ;  x.\i.  5, 
10;  Ezek.  xliv.  20). 

Likewise, 

With  the  Israelitish  people  to  cut  off  the  beard  (which  had  a  like  signifi 
cation)  was  disgraceful  (2  Sam.  x.  4,  5). 


72  APOCALYPSE   EXPLAINED. 

The  forty-two  children  were  torn  in  pieces  by  bears  because  they 
mocked  Elisha,  calling  him  bald-head,  for  the  reason  that  Elijah 
and  Elisha  represented  the  Lord  in  respe<5l  to  the  Word,  which 
is  Divine  truth,  the  sanctity  and  strength  of  which  are  in  out- 
mosts  from  firsts,  as  was  said  just  above.  Because  "baldness" 
signified   the   deprivation  of  these,  this   took   place.      "  Bears," 

moreover,  signify  truth  in  OUtmostS.  (That  Elijah  and  Elisha  represented 
the  Lord  in  respedt  to  the  Word,  see  A. C,  n.  2762, 5247.)  From  this  it  is  clear 
also  why  Elijah  had  a  hairy  garment  and  John  one  of  camel's 
hair ;  for  John  the  Baptist,  as  well  as  Elijah,  represented  the  Lord 
in  respe6l  to  the  Word ;  for  this  reason  also  he  was  called  Elijah 

(see  A.C.,  n.  7643,  9372). 

[5.]  When  these  things  are  understood,  it  can  be  known  what 
is  signified  in  the  Word  by  "head,"  "hairs,"  "beard,"  and  "bald- 
ness," as  in  Isaiah: 

"In  that  time  shall  the  Lord  shave. . .  .by  the  king  of  Assyria,  the  head, 
and  the  hairs  of  the  feet,  and  shall  also  consume  the  beard  "  (vii. 
20). 

In  the  same, 

"On  all  heads  baldness,  every  beard  cut  off"  (xv.  2). 

In  yererniah : 

"  Truth  is  perished,  and  is  cut  off  from  their  mouth.  Cut  ofif  thine  hair 
and  cast  it  away  "  (vii.  28,  29). 

In  Ezekiel : 

"  Take  a  razor  and  pass  it  upon  the  head  and  beard  "  (v.  i). 
In  the  same, 

"  Shame  shall  be  upon  every  face,  and  baldness  upon  all  heads  "  (vii.  18). 

In  the  same, 

"  Every  head  was  made  bald  "  (xxix.  18). 

In  Amos : 

"  I  will  bring  up. .  .baldness  upon  every  head  "  (viii.  10). 

In  David  : 

"God  shall  bruise  the  head  of  His  enemies,  the  hairy  scalp  of  such  as 
go  on  still  in  their  trespasses"  {Psalm  Ixviil.  21). 

In  these  passages  and  in  others,  by  "cutting  off  the  hair  of  the 
head,"  "shaving  the  beard,"  and  inducing  baldness,  is  signified 
to  deprive  of  all  good  and  truth ;  since  he  that  is  deprived  ol 
outmosts  is  also  deprived  of  things  prior,  for  prior  things  have 
existence  and  subsistence  in  outmosts,  as  was  said  above.     More- 


CHAP.   I.,   VERSE    14. — N.   67.  73 

over,  in  the  world  of  spirits  there  are  seen  some  that  are  bald,  and 
I  have  been  told  that  they  are  such  as  have  abused  the  Word,  and 
have  applied  the  sense  of  the  letter,  which  is  Divine  truth  in 
outmosts,  to  wicked  purposes,  and  therefore  have  been  deprived 
of  all  truth.  These  are  most  malicious.  Many  of  them  are  of 
the  Babylonish  body.  Angels,  on  the  contrary,  appear  with 
becomins^  hair. 

67.  "/ts  white  wool,  as  snow,"  signifies  m  respeH.  to  good 
and  truth  therein. — This  is  evident  from  the  signification  of  "white 
wool,"  as  meaning  good  in  outmosts  (of  which  presently)  ;  and 
from  the  signification  of  "s'now,"  as  meaning  truth  in  outmosts. 
"  Snow  "  means  truth  in  outmosts,  by  reason  of  the  water  of  which 
it  is  composed,  and  its  whiteness  and  brightness.     (That  "water" 

signifies  truth,  see  below,  n.  7I;  and  that  "brightness"  and  "whiteness"  sig- 
nify truth   from   the   transparency  of  hght,  see  A.C.,  n.  3301,  3993,  4007,   5319, 

8459)  "White  wool"  signifies  good  in  outmosts,  because  wool 
upon  lambs  and  sheep  has  a  signification  like  that  of  hair  upon 
man;  and  "lambs"  and  "sheep"  signify  good,  "lambs"  celes- 
tial good  (see  ^.c,  n.  3519,  3994,  10132),  and  "sheep"  spiritual  good 
(n.  4169. 4809).  From  this  it  is  that  the  "hairs,"  by  which  Di- 
vine truth  in  outmosts  is  signified,  are  said  to  be  "white  as 
white  wool,  and  as  snow."  So  of  the  Lord,  wl-'en  He  was  trans- 
figured, 

"  His  garments  became  glistering,  exceeding  white  as  snow,  so  as  nc 
fuller  on  earth  can  whiten  them  "  {Afark  ix.  3) ; 

and  of  the  "Ancient  of  days"  in  Daniel: 

"  I  beheld  till  thrones  were  cast  down,  and  the  Ancient  of  days  did  sit ; 
His  raiment  was  white  as  snow,  and  the  hair  of  His  head  like  white 
wool  "  (vii.  g). 

"  Raiment "  signifies  the  Divine  in  outmosts  (see  above,  n.  64)  ; 
and  "  the  Ancient  of  Days  "  the  Lord  from  eternity.  [2.]  Because 
"  wool "  signifies  good  in  outmosts,  good  is  sometimes  described 
in  the  Word  by  "wool,"  and  truth  by  "  linen"  and  by  "snow,"  as 
ii    Hosca  : 

"  She  said,  I  will  go  after  my  lovers,  that  give  me  my  bread  and  my 

waters,  my  wool  and  my  flax Therefore  will  I  return  and  take 

my  corn  in  the  time  thereof,  and  I  will  pluck  away  my  wool  and 
my  flax  "  (ii.  5,  9). 

In  Ezekiel : 

"  Ye  eat  the  fat,  and  ye  clothe  you  with  the  wool ;  ye  kill  that  which  is  the 
best ;  ye  feed  not  the  flock  "  (xxxiv.  3). 


74  APOCALYPSE  EXPLAINED. 

In  David : 

"  He  sendeth  out  His  word  upon  earth  ; He  giveth  snow  like  wool " 

{Ps.  cxlvii,  15,  16). 

In  Isaiah: 

"  Though  your  sins  be  as  scarlet  they  shall  be  white  as  snow  ;  though 
they  be  red  like  purple  they  shall  be  as  wool"  (i.  18). 

"Snow"  is  predicated  of  sins  that  be  as  scarlet,  and  "wool"  of 
sins  that  be  red  like  purple,  because  "scarlet"  signifies  truth 
from  good,  and  in  a  contrary  sense,  falsity  from  evil  (see  A.C.,  n. 
4922,9468);  and  "red"  and  "purple"  signify  good,  and  in  a  con- 
trary sense,  evil  of  every  kind  {A.c,  n.  3300,  9467,  9865). 

68.  "And  His  eyes  as  a  flame  of  fire  "  signifies  Divine  Prov- 
idence  from  His  Diviiie  Love. — This  is  evident  from  the  signifi- 
cation of  "eyes,"  as  meaning  the  understanding  (see  above,  n.  37)  ; 
and  in  reference  to  the  Lord,  as  meaning  presence,  and  thus  prov- 
idence (see  A.c,  n,  3869,  10569)  of  which  in  what  follows  ;  also  from 
the  signification  of  "a  flame  of  fire,"  as  meaning,  in  reference 
to  the  Lord,  Divine  Love.  "A  flame  of  fire"  means  Divine 
Love  because  from  heaven  the  Lord  appears  as  a  sun,  and  the 
Divine  that  goes  forth  from  Him  as  light, — flaming  light  in  the 
inmost  or  third  heaven,  and  white  light  in  the  middle  or  second 
heaven.  The  Divine  Love  itself  is  what  thus  appears.  From  this 
it  is  that  in  the  Word  "fire"  and  "flame"  signify  love  (as  can 

be  seen  from  what  is  shown  in  the  Arcana  Caelestia,  namely,  that  in  the  Word  "  fire" 
signifies  love  in  each  sense,  n.  934,  4906,  5215.  That  sacred  and  celestial  fire  is  Di- 
vine Love,  and  every  affedtion  which  is  of  that  love,  see  n.  934,  6314,  6832.  That 
there  are  two  origins  of  heat,  one  the  sun  of  the  world,  by  virtue  of  which  all  things 
vegetate  upon  the  earth,  the  other  the  sun  of  heaven,  which  is  the  Lord,  from  which 
angels  and  men  derive  the  all  of  life,  see  n.  3338,  5215,  7324.  That  love  is  the  fire 
of  life,  and  that  life  itself  is  adtually  therefrom,  see  n.  4906,  5071,  6032,  6314.  That 
flame  is  truth  from  the  good  of  the  inmost  heaven,  and  light  truth  from  the  good  of 
the  middle  heaven,  see  n.  3222,  6832 ;  the  reason  is,  that  light  in  the  inmost  heaven 
appears  flaming,  and  in  the  middle  heaven  white,  see  n.  9570  ;  and  likewise  in  Heaven 

and  Hell,  n.  116-140.)  In  reference  to  the  Lord,  "eyes"  signify  Di- 
vine Providence,  because,  in  reference  to  man,  they  signify  under- 
standing ;  and  the  Divine  understanding,  because  it  is  infinite,  is 
Divine  Providence.  Nothing  else  is  signified  by  the  "eyes"  of 
Jehovah  in  Isaiah: 

"  Incline  thine  ear,  O  Jehovah,  and  hear;  open  thine  eyes,  O  Jehovah, 
and  see"  (xxxvii.  17). 

In  yere?niah  : 

"  1  will  set  Mine  eye  upon  them  for  good,  and  I  will  bring  them  again  to 
this  land,  and  I  will  build  them  "  (xxiv.  6). 


CHAP.   I.,   VERSE    15. — N.  09.  75 

In  David : 

"  Behold  the  eye  of  Jehovah  is  uoon  them  that  fear  Him"  {Psalm  xxxiii. 
18); 

and  in  the  same, 

"Jehovah  is  in  the  temple  of  His  holiness,  His  eyes  behold,  and  His 
eyelids  prove  the  sons  of  man  "  {Psalm  xi.  4) ; 

and    elsewhere.       (W'liat   Divine   Providence  is.  sec    The  DoLlrinc  of  Ihc  \',-:o 
ycrusalem,  n.  267-279.) 

69.  [Vt-rs.  15]  "And His  feet  like  unto  burnished  brass,  as  if 
glowing  in  a  furnace,"  signifies  Ihe  outmost  of  Divine  order, 
which  is  the  natural,  full  of  Divine  Love. — This  is  evident  from 
the  signification  of  "feet,"  as  meaning  the  natural  (see^.C,  n.  2162, 
3147.  3761,  3986,  4280,  4938-4952) ;  therefore,  in  reference  to  the  Lord, 
as  meaning  the  outmost  of  Di\'ine  order,  because  that  is  the 
natural ;  also  from  the  signification  of  "burnished  brass,"  or  brass 
polished,  as  meaning  natural  good  (of  which  presently)  ;  and  from 
the  signification  of  "  glowing,"  as  meaning,  in  reference  to  the  Lord, 
what  is  from  Divine  Love  (see  n.  10055).  It  is  said,  "as  if  glowing 
in  a  furnace,"  in  order  that  the  Divine  Love  in  the  greatest  degree 
and  in  its  fulness  may  be  represented,  for  the  Divine  is  in  its  lul- 
ness  when  it  is  in  its  outmost,  and  the  outmost  is  the  natural 
(see  above,  n.  66).  From  this  it  is  clear  that  by  "  His  feet  like 
unto  burnished  brass,  as  if  glowing  in  a  furnace,"  is  signified  the 
outmost  of  Divine  order,  which  is  the  natural,  full  of  Divine  Lo\e. 
These  things,  as  w-ell  as  the  preceding,  are  described  by  compari- 
sons ;  as  that  "  His  head  and  His  hairs  were  white  as  white  wool, 
as  snow,"  and  that  "  His  feet  were  like  unto  burnished  brass,  as 
^/glowing  in  a  furnace  ;"  but  it  is  to  be  noted,  that  all  comparisons 
in  the  Word  are  significative,  for  they  are  from  correspondences 
in  like  manner  as  the  things  themselves  (see  A.C.,  n.  3579,  4599,  8989). 
[2.]  In  reference  to  the  Lord,  "  feet "  signify  the  outmost  of  Divine 
order,  and  this  is  the  natural,  because  heaven  is  heaven  from  the 
Lord's  Divine  Human,  and  from  this  it  is  that  heaven  in  the  whole 
complex  represents  one  man ;  and  as  there  are  three  heavens, 
that  the  highest  heaven  represents  the  head,  the  middle  heaven 
the  body,  and  the  lowest  heaven  the  feet.  The  Divine  that  makes 
the  highest  heaven  is  called  the  celestial  Di\ine,  the  Divine  that 
makes  the  middle  heaven  is  called  the  spiritual  Divine,  and  the 
Divine  that  makes  the  lowest  heaven  is  called  the  natural  Divine 
from  the  spiritual  and  celestial.  This  makes  it  evident  why  the 
Lord  is  here  described  in  resj)e(5t  to  His  Divine  Human,  which  is 
the  Son  of  man  seen  in  the  midst  of  the  lampstands,  not  only 


76  APOCALYPSE    EXPLAliNKL.. 

as   regards   His  garments,  but  also  His   head,  breast,  and  feet 

(That  the  Son  of  man  is  the  Lord  in  respect  to  His  Divine  Human,  see  above,  n. 
63  ;  and  that  the  "  lampstands  "  are  heaven,  see  n.  62.  But  since  these  things  are 
arcana  hitherto  unknown  in  the  world,  and  yet  must  be  understood  in  order  that  the 
internal  sense  of  this  and  the  following  parts  of  this  prophetical  book  may  be  com- 
prehended, they  have  been  explained  specifically  and  in  detail  in  the  work  on  Heaven 
and  Hell ;  as  That  the  Divine  Human  of  the  Lord  makes  Heaven,  n.  7-12,  78-86,  seq. ; 
That  on  this  account  Heaven  in  the  whole  Complex  represents  one  Man,  n.  59-77; 
That  there  are  Three  Heavens,  and  that  the  highest  refers  to  the  head,  the  middle  to 
the  body,  and  the  lowest  to  the  feet,  n.  29-40.)      When  this  is  understood  it 

can  be  seen  what  is  signified  in  the  Word  by  "the  feet  of  Jehovah  " 
or  "of  the  Lord,"  namely,  the  outmost  of  Divine  order,  or  the 
natural ;  and  since  the  external  of  the  church,  of  worship,  and  of 
the  Word  is  the  outmost  of  Divine  order  in  the  church,  and  is 
the  natural,  this  is  specifically  signified  by  "the  feet  of  Jehovah" 
or  "of  the  Lord."  [3.]  Because  of  this  signification  of  "the  feet 
of  Jehovah"  and  "of  the  Lord,"  when  the  Lord  was  seen  as  an 
Angel  by  the  prophets  elsewhere,  He  appeared  in  like  manner. 
Thus  by  Daniel : 

"  I  lifted  up  mine  eyes,  and  lookod,  and  behold  a  Man  clothed  in  linen, 
whose  loins  were  girded  with  gold  of  Uphaz ;  His  body  also  was 
like  the  beryl,.  . .  .and  His  eyes  as  lamps  of  fire,  and  His  arms  and 
His  feet  like  the  brightness  of  polished  brass"  {Dan.  x.  5,  6). 

In  like  manner  the  cherubs,  which  mean  the  Lord  in  respedl  to 
providence  and  prote6lion  (see  ^.C,  n.  9277,  9509, 9673),  were  seen  by 
Ezekiel : 

Their  feet "  sparkled  like  the  brightness  of  polished  brass  "  {Ezek.  i.  7). 

The  Lord  was  seen  in  like  manner  as  an  Angel  as  described  fur- 
ther on  in  the  Apocalypse : 

"  I  saw  an  Angel  coming  down  out  of  heaven,  arrayed  with  a  cloud,  and 
a  rainbow  was  about  His  head,  and  His  face  was  as  the  sun,  and 
His  feet  as  pillars  of  fire  "  (x.  i). 

As  the  Lord  appeared  in  this  manner  as  to  His  feet,  so  under  His 
feet  there  was  seen  by  some  of  the  children  of  Israel, 

"  As  it  were  a  work  of  sapphire  stone,  and  as  it  were  the  substance  of 
heaven  for  clearness  "  {Exod.  xxiv.  10). 

Their  vision  of  the  Lord  was  not  as  to  the  feet,  but  "  under  the 
feet,"  because  they  were  not  in,  but  under,  the  external  of  the 
church,  of  worship,  and  of  the  Word  (see  The  Doarine  of  the  New  yerusa- 
/<:;«,  n.  248).  [4.]  Since  "the  feet  of  Jehovah"  or  "of  the  Lord" 
signify  the  outmost  of  Divine  order,  and  this  specifically  is  the 
external  of  the  church,  of  worship,  and  of  the  Word,  this  external 
is  called  in  the  Word  "  His  footstool ;"  as  in  Isaiah: 


CHAP.    I.,    VERSE    15. —  N.   70.  77 

"The  glor>'  of  Lebanon  shall  come  unto  thee to  beautify  the  place 

of  My  saniRuary  ;  I  will  make  the  place  of  My  feet  honorable 

And  they  shall  bow  themselves  down  at  the  soles  of  thy  feet"  (Ix. 
13.  14). 

In  the  same, 

"  Heaven  is  My  throne,  and  the  earth  is  My  footstool "  (Ixvi.  i). 

In  Jeremiah : 

"God  doth  not  remember  His  footstool  in  the  day  of  anger"  {Lam.  ii.  i). 

In  David, 

"  Worship  Jehovah  at  His  footstool  "  {Psalm  xcix.  5). 

In  the  same, 

"We  will  go  into  His  tabernacles;  we  will  worship  at  His  footstool" 
{Psalm  cxxxii.  7). 

In  N'ahiim: 

"Of  Jehovah. . .  .the  clouds  are  the  dust  of  His  feet"  (i.  3). 

"Cloud"  is  the  e.xternal  of  the  Word,  or  the  Word  in  respecfl  to 
the  letter  (see  above,  n.  36).  Because  "cloud"  is  the  external  of 
the  Word,  it  is  also  the  external  of  the  church  and  of  worship  ; 
for  the  church  and  worship  are  from  the  Word.  "Clouds"  are 
called  "dust  of  His  feet,"  because  those  things  that  are  in  the 
sense  of  the  letter  of  the  Word,  which  is  natural,  appear  dis- 
connected. 

70.  The  feet  are  said  to  be  "like  unto  burnished  brass,"  be- 
cause burnished  brass  is  polished  brass,  shining  from  something 
fiery;  and  "brass"  in  the  Word  signifies  natural  good.  Metals 
as  well  as  all  other  things  in  the  Word  are  significative.  "Gold" 
in  the  Word  signifies  celestial  good,  which  is  inmost  good  ;  "sil- 
ver" signifies  the  truth  thereof,  which  is  spiritual  good  ;  "brass" 
natural  good,  which  is  outmost  good,  and  "  iron  "  the  truth  thereof, 
which  is  natural  truth.  Metals  have  such  significations  from 
correspondence  ;  many  shining  things  as  if  of  gold  and  silver  are 
seen  in  heaven,  also  many  things  as  if  of  brass  and  iron  ;  and  it  is 
there  known  that  by  these  the  goods  and  truths  mentioned  above 
are  signified.  It  was  from  this  that  the  ancients,  who  had  a  know- 
ledge of  correspondences,  named  the  ages  from  these  metals  ;  call- 
ing the  first  age  the  "golden,"  because  innocence,  love,  and  wisdom 
therefrom  then  ruled  ;  the  second  "silver,"  because  truth  from  that 
good,  or  spiritual  good,  and  intelligence  therefrom  then  ruled  ; 
the  third  age  "brazen"  or  "copper,"  because  mere  natural  good, 


78  APOCALYPSE    EXPLAINED. 

which  is  justness  and  sincerity  in  moral  life,  then  ruled  ;  but  the 
last  age  they  called  "iron,"  because  mere  truth  without  good  then 
ruled,  and  when  that  rules,  falsity  rules.  All  this  was  from  the 
spiritual  signification  of  these  metals.  [2.]  From  this  it  can  be 
known  what  is  signified  by  the  image  seen  in  a  dream  by 
Nebuchadnezzar, 

The  head  of  which  was  of  gold,  the  breast  and  arms  of  silver,  the  belly 
and  thighs  of  brass,  the  legs  of  iron,  and  the  feet  partly  of  iron 
and  partly  of  clay  {Dan.  ii.  23,  33) ; 

namely,  the  state  of  the  church  in  respec?!;  to  good  and  truth,  from 
its  first  time  to  its  last ;  its  last  time  was  when  the  Lord  came  into 
the  world.  When  it  is  known  that  "gold  "  signifies  celestial  good, 
"silver"  spiritual  good,  "brass"  natural  good,  and  "iron"  nat- 
ural truth,  many  arcana  in  the  Word,  where  these  metals  are 
mentioned,  can  be  understood.  Thus  what  is  signified  by  these 
words  in  Isaiah: 

"For  brass  I  will  bring  gold,  for  iron  I  will  bring  silver,  and  for  wood 
brass,  and  for  stones  iron  ;  I  will  also  make  thy  government  peace, 
and  thine  exacflors  righteousness"  (Ix.  17). 

[3.]  But  as  the  signification  of"  brass,"  as  meaning  natural  good, 
is  here  treated  of,  I  will  cite  a  few  passages  where  "brass"  is 
mentioned,  as  signifying  that  good.     Thus  in  Moses  : 

Asher  "acceptable  unto  his  brethren,  and  dipping  his  foot  in  oil.  Thy 
shoe  iron  and  brass,  and  as  thy  days  thy  fame  "  {Deut.  xxxiii.  24, 
25). 

"Asher,"  as  a  tribe,  signifies  blessedness  of  life,  and  the  delight 
of  affe6lions  (see  ^.c,  n.  3938,  3939,  6408) ;  "to  dip  the  foot  in  oil" 
signifies  natural  delight,  "oil"  is  delight  (see  n.  9954),  "foot"  the 
natural  (see  above,  n.  69)  ;  "  the  shoe  iron  and  brass  "  signifies  the 
lowest  natural  from  truth  and  good,  "the  shoe"  is  the  lowest  nat- 
ural (see  n.  1748,  i860,  6844),  " it"on "  is  its  truth,  and  "brass"  its 
good  (as  above).     In  the  same, 

"Jehovah  thy  God  will  bring  thee  into  a  wealthy  land  ;. . .  .a  land  out 
of  whose  stones  thou  mayest  mine  iron,  and  out  of  its  mountains 
brass  "  {Deut.  viii.  7,  9). 

In  yeremiah  : 

"  I  will  give  thee  unto  this  people  for  a  fortified  wall  of  brass,  that 
they  may  fight  against  thee  and  not  prevail  against  thee  "  (xv. 
20). 

And  in  Ezekiel: 


CHAP.    I.,   VERSE    15. — N.   70.  79 

"Javan,  Tubal,  and  Mesech,  they  were  thy  traffickers;  with  the  soul  of 
man  and  with  vessels  of  brass  they  traded  thy  merchandise  "  (xxviL 

In  this  chapter  the  traffickings  of  Tyre  are  treated  of,  by  which 
are  signified  knowledges  of  good  and  truth ;  by  the  names 
"Javan,"  "  Tubal,"  and  "  Mesech,"  are  signified  such  things  as  be- 
long to  good  and  truth,  of  which  knowledges  treat ;  the  "soul  of 
man  "  is  truth  of  life  ;  "vessels  of  brass"  are  scientifics  of  natural 

good.  (Wliat  is  signified  by  "Tyre"  may  beseen  y4.C,  n.  1201 ;  what  by"  traffick- 
ings,"  n.  2967,  4453;  wliat  by  "  Tubal  and  Mesech,"  n.  1151 ;  what  by  "Javan,"  n. 
1152,1153,  1 155;  what  by  the  "  soul  of  man,"  n.  2930,  9050,  9281 ;  what  by  "  ves- 
sels," n.  3068, 3079,  3316,  3318.)     In  the  same, 

The  feet  of  the  cherubs  "  sparkled  like  the  appearance  of  polished  brass  " 

(i.  7). 

What  "cherubs"  and  "feet"  signify,  see  above  (n.  69).  [4.]  In 
the  same, 

I  saw  "and  behold  there  was  a  man,  whose  appearance  was  like  the 
appearance  of  brass,  with  a  line  of  flax  in  his  hand;.... and  he 
was  standing  in  the  gate  "  (xl.  3). 

It  was  because  this  angel  measured  the  wall  and  gates  of  the 
house  of  God,  which  signify  the  externals  of  the  church,  that  his 
appearance  was  seen  as  the  appearance  of  brass.  He  who  knows 
that  "brass"  signifies  the  external  of  the  church,  which  in  itself  is 
natural,  can  in  some  measure  understand  why 

The  altar  of  burnt-offering  was  overlaid  with  brass,  and  the  grating  about 
it  was  of  brass,  and  the  vessels  were  of  brass  {Exod.  xxvii.  1-4) ; 

as  also  why 

The  great  vessel,  which  was  called  the  sea,  with  the  twelve  oxen  under 
it,  and  the  ten  lavers  with  the  bases,  and  also  all  the  vessels  of  the 
tabernacle  for  the  house  of  God,  were  made  by  Solomon  of  polished 
brass  (i  Kings  vii.  43-47). 

[3.]  He  who  knows  what  "brass"  signifies  may  also  enter  into 
the  arcanum  why  it  was  commanded  that  a  serpent  of  brass  be  set 
up  for  the  children  of  Israel  to  look  at,  of  which  it  is  thus  written 
in  Moses : 

"Jehovah  sent  serpents  among  the  people,  and  they  bit  the  people 

And  Jehovah  said  unto  Moses,  Make  thee  a  serpent,  and  set  it  upon 
a  standard,  and  it  shall  come  to  pass  that  every  one  that  is  bitten, 
when  he  looketh  upon  it  shall  live.  And  Moses  made  a  serpent  of 
brass,  and  set  it  upon  the  standard ;  and  it  came  to  pass  that  if  a 
serpent  had  bitten  any  man,  when  he  looked  unto  the  serpent  of 
brass  he  lived  "  {Num.  xxi.  6,  8,  9). 

That  this  "serpent"  signified  the  Lord,  He  teaches  in  John: 


8o  APOCALYPSE    EXPLAINED. 

"As  Moses  lifted  up  the  serpent  in  the  wilderness,  ev'en  so  must  the  Son 
of  man  be  lifted  up,  that  whosoever  believeth  in  Him  may  not 
perish,  but  may  have  everlasting  life"  (iii.  14,  15). 

By  the  "serpent"  is  signified  that  which  is  the  outmost  of  Hfe  with 
man,  and  is  called  the  external  sensual,  which  is  the  natural. 
Because  this  outmost  in  the  Lord  was  Divine,  a  serpent  of  brass 
was  made  among  the  children  of  Israel,  with  whom  all  things  were 
representative ;  and  this  signified  that  if  they  would  look  to  the 
Divine  Human  of  the  Lord  they  would  live  again,  that  is,  if 
they  would  believe  in  Him  they  would  have  eternal  life,  as  the 

Lord  Himself  teaches.  (That  to  "  see  "  is  in  the  spiritual  sense  to  believe,  see 
above,  n.  37,  68  ;  and  that  the  "  serpent "  is  the  external  sensual,  which  is  the  out- 
most of  man's  life,  see  A.C.,  n.  195-197,  6398,  6949,  10313.)       That  "  brasS  " 

and  "iron"  in  the  Word  also  signify  what  is  hard 

(as  in  Isaiah  xlviii.  4 ;  Dan.  vii.  ig  ;  and  elsewhere), 

will  be  seen  in  what  follows. 

7r.  "And  His  voice  as  Me  voice  of  many  waters "  signifies 
Divine  truth  in  outinosts. — This  is  evident  from  the  signification 
of  a  "  voice,"  when  it  is  from  the  Lord,  as  meaning  Divine  truth 

(see  A.C.,  n.  219,  220,  3563,  6971,  8813,  8914,  and  above,  n.  55)  ;    and  from  the 

signification  of  "waters,"  as  meaning  truths  of  faith,  also  know- 
ledges of  truth  (of  which  see  n.  2702,  3058,  5668,  8568, 10238) ;  and  since 
knowledges  of  truth  are  in  outmosts;  "the  voice  as  the  voice 
of  many  waters,"  because  it  is  said  of  the  Lord,  signifies  Divine 

truth  in  OUtmostS.  (That  knowledges  and  scientifics  are  of  the  external  or 
natural  man,  because  they  are  in  the  light  of  the  world,  thus  in  outmosts,  see  A.C., 
n.  52x2,  and  in  general,  in  The  Dodrifie  of  the  A'ew  Jerusalem,  n.  51.)       As  It  is 

not  yet  known  that  "waters"  in  the  Word  signify  truths  of  faith 
and  knowledges  of  truth,  I  would  like,  since  this  significance 
may  possibly  appear  far-fetched,  to  show  here  briefly  that  this  is 
what  is  meant  in  the  Word  by  "waters."  This,  moreover,  is 
necessary,  for  without  a  knowledge  of  what  "waters"  signify,  it 
cannot  be  known  what  baptism  signifies,  nor  the  "washings"  in 
the  Israelitish  church  so  frequendy  referred  to.  "Waters"  sig- 
nify truths  of  faith,  as  "  bread  "  signifies  good  of  love.  "  Waters  " 
and  "bread"  have  this  signification  because  things  that  pertain 
to  spiritual  nourishment  are  portrayed  in  the  sense  of  the  letter 
by  such  things  as  belong  to  natural  nourishment ;  for  bread  and 
water,  which  include  in  general  all  food  and  drink,  nourish  the 
body,  while  truths  of  faith  and  good  of  love  nourish  the  soul. 
This  also  is  from  correspondence,  for  when  "bread"  and  "water" 
are  read  of  in  the  Word,  angels,  because  they  are  spiritual,  under- 
stand the  things  by  which  they  are  nourished,  which  are  goods  of 


CHAP.   1.,   VERSE   15. — N.   7  I.  Ol 

love  and  truths  of  faith.  [2.]  But  I  will  cite  some  passages  from 
which  it  can  be  learned  that  "waters"  signify  truths  of  faith, 
likewise  knowledges  of  truth.     Thus  in  Isaiah: 

"The  earth  is  full  of  the  knowledge  of  Jehovah,  as  the  waters  cover  the 
sea  "  (xi.  9). 

In  the  same, 

"  Then  with  joy  shall  ye  draw  waters  out  of  the  fountains  of  salvation  " 
(xii.  3). 

In  the  same, 

"  He  that  walketh  righteously,  and  speaketh  uprightly bread  shall  be 

given  him,  and  his  waters  shall  be  sure  "  (xxxiii.  15,  16). 

In  the  same, 

"  The  poor  and  the  needy  seek  water,  but  there  is  none  ;  their  tongue 

faileth   for  thirst I  will  open  rivers  upon  the  heights,  and 

will  place  fountains  in  the  midst  of  the  valleys.  I  will  make  the 
wilderness  into  a  pool  of  waters,  and  the  dry  land  into  springs  of 
waters  ;. .  .  .that  they  may  see,  and  know,  and  consider,  and  un- 
derstand" (xli.  17,  18,  20). 

In  the  same, 

"  I  will  pour  waters  upon  him  that  is  thirsty,  and  floods  upon  the  dry 
ground  ;  I  will  pour  My  spirit  upon  thy  seed,  and  My  blessing  upon 
thine  offspring"  (xliv.  3). 

In  the  same, 

"Thy  light  shall  arise  in  obscurity,  and  thy  darkness  be  as  the  noon-day  ; 
. . .  .that  thou  mayest  be  like  a  watered  garden,  and  like  a  going 
forth  of  waters,  whose  waters  shall  not  deceive"  (Iviii.  10,  11). 

In  yeremiah: 

"  My  people  have  committed  two  evils  ;  they  have  forsaken  Me,  the 
fountain  of  living  waters,  to  hew  out  for  themselves  pits  that  hold 
no  water  "  (ii.  13). 

In  the  same, 

"  Their  nobles  sent  their  little  ones  for  water  ;  they  came  to  the  pits  and 
found  no  waters  ;  they  returned  with  their  vessels  empty  ;  they 
were  ashamed  and  confounded  "  (xiv.  3). 

In  the  same, 

"They  have  forsaken  Jehovah,  the  fountain  of  living  waters  "  (xvii.  13). 

In  the  same, 

"  They  shall  come  with  weeping,  and  with  supplications  will  I  lead  them  ; 
I  will  lead  them  unto  fountains  of  waters,  in  the  way  of  right" 
(xxxi.  9). 

In  Ezekiel: 

"I  will  break  the  staff  of  bread,. . .  .and  they  shall  eat  bread  by  weight 
and  with  carefulness  ;  and  they  shall  drink  water  by  measure  and 
with  astonishment  ;  that  they  may  want  bread  and  water,  and  be 
desolated,  a  man  and  his  brother,  and  pine  away  for  their  iniqui- 
ties "  (iv.  16,  17  ;  xii.  18,  ig  ;  Isaiah  li.  14). 


82  APOCALYPSE   EXPLAINED. 

In  A  mos  : 

"Behold  the  days  come,.  . .  .that  I  will  send  a  famine  in  the  land,  not  a 
famine  of  bread,  nor  a  thirst  for  water,  but  for  hearing  the  Word  of 
Jehovah.  They  shall  wander  from  sea  to  sea;.  . .  .they  shall  run  to 
and  fro,  to  seek  the  Word  of  Jehovah,  and  shall  not  find  it ;  in  that 
day  shall  the  fair  virgins  and  young  men  faint  for  thirst "  (viii. 

In  Zechariah  : 

"  In  that  day  living  waters  shall  go  out  from  Jerusalem  "  (xiv.  8). 

In  David : 

"  Jehovah  is  my  Shepherd,  I  shall  not  want He  will  lead  me  to 

the  waters  of  rest "  {Psalm  xxiii.  i,  2). 

In  Isaiah: 

"  They  shall  not  thirst,. ...  He  will  cause  waters  to  flow  out  of  the  rock 
for  them,  and  He  will  cleave  the  rock,  that  the  waters  may  flow 
out"  (xlviii.  21). 

In  David : 

"O  God,. . .  .early  will  I  seek  Thee  ;  my  soul  thirsteth,.  .  .1  am  weary 
without  waters  "  {Psalm  Ixiii.  i). 

In  the  same, 

"Jehovah  sendeth  His  word,. . .  .He  maketh  the  wind  to  blow,  that  the 
waters  may  flow  "  {Psalm  cxlvii,  18). 

In  the  same, 

"Praise  Jehovah,  ye  heavens  of  heavens,  and  ye  waters  that  be  above 
the  heavens  "  (cxlviii.  4). 

In  yohn: 

When  Jesus  came  to  the  fountain  of  Jacob,  a  woman  of  Samaria  came 
to  draw  water  ;  Jesus  said  to  her,  "  Give  Me  to  drink  ...  .If  thou 
knewest  the  gift  of  God,  and  who  it  is  that  saith  unto  thee,  Give 
Me  to  drink,  thou  wouldest  ask  of  Him,  and  He  would  give  thee 
living  water.  The  woman  said  unto  Him,....  From  whence  hast 
Thou  that  living  water?  ....  Jesus  said  to  her,  Everyone  that 
drinketh  of  this  water  shall  thirst  again  ;  but  whosoever  shall  drink 
of  the  water  that  I  shall  give  him  shall  not  thirst  forever  ;  but 
the  water  that  I  shall  give  him  shall  become  in  him  a  fountain  of 
water,  springing  up  unto  everlasting  life  "  (iv.  7-15). 

In  the  same, 

Jesus  said,  "  If  any  man  thirst,  let  him  come  unto  Me  and  drink.  He 
that  believeth  on  Me,  as  the  Scripture  saith,  out  of  his  belly  shall 
flow  rivers  of  living  water  "  (vii.  37,  38). 

In  the  Apocalypse  : 

"  I  will  give  unto  him  that  is  athirst  of  the  fountain  of  the  water  of  life 
freely  "  (xxi.  6). 

And  in  another  place, 

The  angel  showed  unto  him  "a  river  of  water  of  life,  bright  as  crystal, 
proceeding  out  of  the  throne  of  God  and  of  the  Lamb  "  (xxii.  i). 


CHAP.   I.,  VERSE    15. — N.  7  I.  83 

And  again, 

"  The  spirit  and  the  bride  say,  Come.  He  that  hcareth,  let  him  say.  Come. 
And  he  that  is  aihirst,  let  him  come.  And  he  that  wishcth,  let  him 
take  the  water  of  life  freely  "  (xxii.  17). 

[3.]  These  passages  have  been  cited  to  make  known  that  in  the 
Word  "waters"  signify  truths  of  faith,  consequently  what  is  meant 
by  the  water  of  baptisnj,  about  which  the  Lord  thus  teaches  in 
yohn  : 

"  Except  a  man  be  born  of  water  and  of  spirit  he  cannot  enter  into  the 
kingdom  of  God"  (iii.  5). 

"Waters"  here  are  truths  of  faith,  and  "spirit"  a  Hfe  according 

to  them  (see  The  Dodrirte  of  the  New  yerusalem,  n.  202-209,  seq.).      Because 

it  had  not  been  known  that  "waters"  signified  truths  of  faith, 
and  that  all  things  that  were  instituted  among  the  children  of 
Israel  were  representative -of  spiritual  things,  it  was  believed  that 
by  the  washings  that  were  prescribed  for  them  their  sins  were 
wiped  away ;  yet  this  was  not  at  all  the  case ;  those  washings 
only  represented  purification  from  evils  and  falsities  by  means  of 
truths  of  faith  and  a  life  according  to  them  (see  A.c,  n.  3147,  5954, 
10237,  10240K  From  all  this  it  is  now  clear  that  by  "the  voice," 
which  was  "  as  the  voice  of  many  waters,"  is  meant  Divine  truth  ; 
as  likewise  in  Ezekiel: 

"  Behold  the  glory  of  the  God  of  Israel  came  from  the  way  of  the  east, 
and  His  voice  was  like  the  voice  of  many  waters;  and  the  earth 
was  enlightened  by  His  glory"  (xliii.  2). 

And  in  David  : 

"The  voice  of  Jehovah  is  upon  the  waters,. .  .  .Jehovah  upon  many  wa- 
ters "  {Psalm  xxix.  3). 

And  in  the  following  words  in  the  Apocalypse  : 

"  I  heard  a  voice  from  heaven,  as  the  voice  of  many  waters  "  (xiv.  2). 

[4.]  I  know  that  some  will  wonder  why  "waters"  are  mentioned 
in  the  Word,  and  not  trtcths  of  faith,  since  the  Word  is  to  teach 
man  about  his  spiritual  life ;  and  since,  if  the  expression  truths  of 
faith  had  been  used,  instead  of  "waters,"  man  would  have  known 
that  the  waters  of  baptism  and  of  washmgs  contribute  nothing  to 
the  purifying  of  man  from  evils  and  falsities.  But  let  it  be  known, 
that  the  Word  in  order  to  be  Divine,  and  at  the  same  time  profita- 
ble to  heaven  and  the  church,  must  be  wholly  natural  in  the  letter, 
for  if  it  were  not  natural  in  the  letter  there  could  be  no  conjun<5lion 
of  heaven  with  the  church  by  means  of  it ;  for  it  would  be  like  a 
house  without  a  foundation,  and  like  a  soul  without  a  body,  for 


84  APOCALYPSE  EXPLAINED. 

outmosts  enclose  all  interiors,  and  are  a  foundation  for  them  (see 
above,  n.  41).  Man  also  is  in  outmosts,  and  upon  the  church  in 
him  heaven  has  its  foundations.  For  this  reason  the  style  of  the 
Word  is  such  as  it  is  ;  and  as  a  consequence,  when  man  from  the 
natural  things  that  are  in  the  sense  of  the  letter  of  the  Word 
thinks  spiritually,  he  is  conjoined  with  heaven,  and  in  no  other 
way  could  he  be  conjoined  with  it. 

72.  [Verse  16]  "And  having  in  His  right  hand  seven  stars" 
signifies  all  knowledges  of  good  and  truth  from  Him. — This  is 
evident  from  the  signification  of  "having  in  His  right  hand,"  as 
meaning  from  Him  ;  for  "hand"  signifies  power,  thus  it  signifies 
whatever  pertains  to  one,  and  so  whatever  is  from  him.  It  is 
said  "right  hand,"  because  "right  hand"  signifies  the  power  of 

good  through  truth.  (That  "hand  "  signifies  power,  see  A.C.,  n.  878,  3091, 
4931-4937,  6947,  10019 ;  consequently  that  it  signifies  whatever  pertains  to  one, 
and  so  whatever  is  from  him,  n.  9133,  10019,  10405  ;  that  "  right  hand"  signifies  the 
power  of  good  through  truth,  see  n.  9604,  9736,  10061 ;  and  that  "  the  right  hand  ol 
Jehovah"  signifies  the  Lord's  Divine  power,  thus  omnipotence,  see  n.  3387,  4592, 

4933,7518,7673,8281,9133,10019.)  This  is  evident  also  from  the  sig- 
nification of  "stars,"  as  meaning  knowledges  of  good  and  truth,  of 
which  more  in  what  follows  ;  and  from  the  signification  of  "seven," 
as  meaning  all  (see  above,  n.  20,  24).  [2.]  That  "stars"  signify 
knowledges  of  good  and  truth,  thus  goods  and  truths,  is  from  the 
appearance  in  the  spiritual  world ;  for  there  the  Lord  appears  as 
a  sun,  and  angels  as  stars  afar  ofif.  Angels  appear  thus  from  their 
reception  of  light  from  the  Lord  as  a  sun,  thus  from  their  recep- 
tion of  Divine  truth,  which  is  from  the  Lord,  for  this  is  the  light 
of  heaven.     From  this  it  is  that  it  is  said  in  Daniel: 

"The intelligent  shall  shine  as  the  brightness  of  the  firmament ;  and  they 
that  justify  many,  as  the  stars  forever  and  ever  "  (xii.  3). 

The  "intelligent"  are  those  that  are  in  truths,  and  "they  that  jus- 
tify many  "  are  those  that  are  in  good  (see  Heaven  and  Hell,  n.  346-348). 
[3.]  When  it  is  known  to  any  that  the  "sun"  signifies  the  Lord 
in  respe6l  to  Divine  Love,  thus  Divine  Love  from  the  Lord,  and 
that  "stars"  signify  the  truths  of  the  church  and  knowledges 
thereof,  these  can  also  know  what  is  signified  in  the  Word  where 
it  is  said  that  "the  sun  shall  be  darkened," and  that  "the  stars 
shall  not  give  light,"  also  that  they  "shall  fall  from  heaven;" 
also  what  "stars"  signify  when  mentioned  elsewhere  in  the  Word, 
as  in  the  following  passages.     In  Isaiah: 

"  1  will  make  the  land  a  waste,  to  destroy  the  sinners  thereof  out  of  it , 
the  stars  of  the  heavens  and  the  constellations  thereof  shall  not 
give  their  light ;  the  sun  shall  be  darkened  in  his  going  forth,  and 
the  moon  shall  not  cause  her  light  to  shine  "  (xiii.  q,  10). 


CHAP.   I.,   VERSE   l6. — N.   72.  S5 

The  vastation  of  the  church  is  here  treated  of,  which  is  when  there 

is  no  <^ood  of  love  anv  more,  nor  any  truths  of  faith.     The  "  land  " 

that  shall  be  laid  waste  is  the  church  (as  may  be  seen  above,  n. 

29).     [4.]    In  Ezckicl : 

"When  I  shall  extinguish  thee  I  will  cover  the  heavens,  and  will  make 
the  stars  dark  ;  I  will  cover  the  sun  with  a  cloud,  and  the  moon 
shall  not  give  her  light ;  all  luminaries  of  light.  . . .  will  I  make  dark 
over  thee,  and  I  will  set  darkness  upon  thy  land  "  (xxxii.  7,  8). 

"darkness  over  the  land"  means  falsities  in  the  church.     In  yocl: 

"  The  sun  and  the  moon  shall  be  darkened,  and  the  stars  withdraw  their 
shining"  (ii.  10,  11  ;  iii.  15). 

In  Matthew: 

In  the  consummation  of  the  age,  "after  the  afflicflion  of  those  days  the 
sun  shall  be  darkened,  and  the  moon  shall  not  give  her  light,  and 
the  stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 
shall  be  shaken  "  (xxiv.  29  ;  Mark  xiii.  24) 

In  Daniel : 

"  From  one  of  the  horns  of  the  he-goat  went  forth  a  horn,  a  little  one,  and 
it  waxed  exceeding  great  towards  the  south,  and  towards  the  east, 
and  towards  honor  ;  and  it  waxed  great  towards  the  host  of  the 

heavens  ;  and  some  of  the  host  and  of  the  stars  it  cast  down 

and  trampled  upon  them.      Yea,  it  magnified  itself  even  to  the 
Prince  of  the  host"  (viii.  9-11). 

Here  by  the  "  host  of  heaven  "  the  goods  and  truths  of  the  church 
in  the  complex  are  meant  (see  A.C.,  n.  3448,  7236,  7988,  8019) ;  in  par- 
ticular, such  as  combat  against  falsities  (see  n.  7277)-  From  this 
Jehovah  is  called  "Jehovah  Zebaoth,"  that  is,  Jehovah  of  hosts 
(see  n.  3.J48,  7988).     [5.]    In  the  Apocalypse  : 

The  dragon  with  his  tail  "drew  the  third  part  of  the  stars  of  heaven  .... 
to  the  earth  "  (xii.  4). 

the  "stars"  here  also  are  goods  and  truths  of  the  church,  and 
knowledges  thereof;  the  "third  part"  is  a  great  part;  but  what 
is  signified  by  the  "dragon"  will  be  told  in  what  follows.  In 
the  same, 

"  The  stars  of  heaven  fell  unto  the  earth  "  (vi.  13). 

In  the  same, 

"  A  star  from  heaven  is  fallen  unto  the  earth  "  (ix.  i). 

In  the  same, 

"  There  fell  from  heaven  a  great  star  burning  as  a  torch  ;  it  fell  upon 
the  third  part  of  the  rivers,  and  upon  the  fountains  of  waters" 
viii.  10). 

As  "stars"  signify  goods  and  truths  of  the  church  and  know- 
ledges thereof,  by  their  "falling  from  heaven"  is  signified  that 
these  perish.     In  David  : 


86  APOCALYPSE  EXPLAINED. 

"Jehovah  telleth   the  number  of  the  stars.  He  giveth   them   all  their 
names  "  {Psalm  cxlvii.  4). 

In  the  same, 

"  Praise  ye  "  Jehovah,  "  sun  and  moon  ;  praise  Him,  all  ye  stars  of  light" 
{Psalm  cxlviii.  3). 

In  the  Book  of  Judges: 

"The   kings   came,.  ..  .they  fought  from    heaven;    the    stars    in    their 
courses  fought  "  (v.  19,  20). 

Since  angels  in  the  spiritual  heaven  shine  as  stars,  and  since  all 
truths  and  goods  that  are  in  angels  are  from  the  Lord,  so  the 
Lord,  as  He  is  called  an  "Angel,"  is  likewise  called  a  "Star  ;"  as 
m  Moses  : 

"  There  shall  arise  a  Star  out  of  Jacob,  and  a  Sceptre  shall  rise  out  of 
Israel"  {Nzim.  xxiv.  17). 

In  the  Apocalypse : 

"Jesus the  bright  and  morning  Star  "  (xxii.  16). 

From  this  it  can  be  seen 

Why  the  wise  men  from  the  east  saw  a  star,  and  followed  it,  and  why 
it  stood  where  Jesus  had  been  born  {Matt.  ii.  i,  2,  g). 

From  all  this  it  can  now  be  known  what  is  signified  by  the 
"  seven  stars  "  that  were  in  the  right  hand  of  the  Son  of  man, 
who  is  the  Lord  in  respe6l  to  the  Divine  Human  (see  above,  n. 

63)- 

73«  "And  out  of  His  mouth  a  sharp  two-edged  sword  going 
forth"  signifies  the  dispers7o?i  of  falsities  by  the  IVord. — This  is 
evident  from  the  signification  of  "going  forth  out  of  the  mouth," 
as  meaning,  in  reference  to  the  Lord,  Divine  truth,  thus  the 
Word,  for  the  Word  goes  forth  out  of  the  Lord's  mouth.  This 
is  evident  also  from  the  signification  of  "sword,"  as  meaning  truth 
combating ;  and  as  truth,  when  it  combats,  disperses  falsities, 
therefore  a  "sword"  also  signifies  the  dispersion  of  falsities.  The 
sword  is  called  "two-edged  and  sharp,"  because  truth  completely 

disperses.  (That  "  sword  "  signifies  truth  combating  against  falsities  and  destroy- 
ing them,  see  A.C.,  n.  2799,  6353,  8294.)  As  "  sword  "  is  frequently  men- 
tioned in  the  following  pages 

(as  in  chap.  ii.  12,  16  ;  vi.  4,  8  ;  xiii.  10,  14  ;  xix.  15,  21), 

passages  from  the  Word,  explaining  and  proving  that  it  signifies 
truth  combating  and  dispersing  falsities,  will  here  be  omitted. 
This  will  be  explained  and  proved  in  those  places. 

74«    "And  His  face  as  the  sun  shineth  in  his  power"  signifies 


CHAP.   I.,  VERSE   17. — X.   76.  87 

His  Divme  Love,  from  which  are  all  things  of  heaven. — This  is 
evident  from  the  signification  of  "face,"  as  meaning,  in  reference 
to  the  Lord,  Divine  Love,  from  which  is  all  good,  thus  all  tilings 

of  heaven  [A.C.,  n.  5585,  9306,  9546,  9888;  and  that  the  Lord  in  the  Word  in 
respect  to  His  Divine  Human  is  called  "  the  face  of  Jehovah,"  see  n.  10579.  That 
the  Lord  from  Divine  Love  appears  from  heaven  as  a  sun  shining,  and  that  from 
Him,  as  a  sun,  all  things  of  heaven  have  existence  and  subsistence,  see  Heaven  and 
Hell,  n.  116-125,  and  what  follows). 


VERSES  17-ao. 

y  K«  "And  when  I  saw  Him,  I  fell  at  His  feet  as  dead.  And  He  laid  His  right  hand 
upon  me,  saying  unto  me.  Fear  not ;  I  am  the  First  and  the  Last ;  and  the  Living  One ;  and  I 
became  dead ;  and  behold  I  am  alive  unto  the  ages  of  the  ages.  Amen  :  and  I  have  the  keys  of 
hell  and  of  death.  Write  the  things  which  thou  sawest,  and  the  things  which  are,  and  the 
things  which  are  to  be  hereafter.  The  mystery  of  the  seven  stars  which  thou  sawest  in  My 
right  hand,  and  the  seven  golden  lanipstands.  The  seven  stars  are  the  angels  of  the  seven 
churches  ;  and  the  seven  lanipstands  which  thou  sawest  are  the  seven  churches." 

17.  "And  when  I  saw  Him"  signifies  the  presence  of  the  Divine  majesty  [n.  76]; 

"/  fell  at  His  feet"  signifies  adoration  from  humiliation  0/ heart  in 
presence  of  the  Divine  [n.  77]  ;  "as  dead"  s\gn\i\t=,  failure  cf  self  life 
[n.  78]  ;  "And  He  laid  His  right  hand  upon  me"  signifies  life  from  Him 
[n.  79]  ;  "saying  unto  me.  Fear  not,"  signifies  rez'ival  [n.  80]  ;  "/  am 
the  First  and  the  Last"  signifies  who  governs  all  things  from  firsts  by 
means  of  outmosts,  thus  all  things  of  heaven  [n.  81]. 

18.  "And  the  Living  One"  signifies  -who  is  from  eternity  [n.  82]  :  "and  I  became 

dead  "  signifies  that  He  was  rejected  [n.  83]  ;  "and  behold  I  am  alive 
unto  the  ages  of  the  ages"  signifies  that  eternal  life  is  from  Hi»i  [n. 
84];  "amen"  signifies  Divine  confirmation  [n.  85];  "and  I  have 
the  keys  of  hell  and  of  death  "  signifies  that  He  has  poiaer  to  save  [n. 
86]. 

19.  "Write  the  things  which  thou  sawest,  and  the  things   which  are,  and  the 

things  which  are  to  be  hereafter,"  signifies  that  all  these  things  are  fot 
posterity,  because  Divine  [n.  87]. 

20.  "The  mystery  of  the  seven  stars  which  thou  sawest  in  My  right  hand"  sig- 

nifies revelation  0/' goods  and  truths, 'which  are  all  from  Him  [n.  88]  ; 
"and  the  seven  golden  lampstands"  signifies  also  of  the  things  in  the 
7tew  heaven  and  ne-w  earth  [n.  89]  ;  "the  seven  stars  are  the  angels 
of  the  seven  churches  "  signifies  those  who  receive  goods  and  truths 
from  the  Lord  [n.  90]  ;  "and  the  seven  lampstands  which  thou  sawest 
are  the  seven  churches"  signifies  that  all  such  are  in  the  new  heaven 
and  the  new  church  [n.  91]. 

76.  [I'erse  17.]  "And  when  I  saw  Him"  signifies  the  presence  of 
the  Divine  majesty. — This  is  evident  from  the  things  that  precede 
relating  to  the  Son  of  man,  all  which  are  of  the  Divine  majesty, 
as  is  clear  from  the  explanation  of  them  in  the  internal  sense  ;  as 
that  "He  was  clothed  with  a  garment  down  to  the  foot,  and  girt 
about  at  the  paps  with  a  golden  girdle,"  signifying  that  Divine 
truth  and  Divine  good  go  forth  from  Him ;  that  "His  head  and 
His  hairs  were  white   as  white  wool,  as  snow,"  signifying   the 


88  APOCALYPSE    EXPLAINED. 

Divine  in  firsts  and  in  outmosts  ;  that  "  His  feet  were  like  unto 
burnished  brass,  as  if  glowing  in  a  furnace,"  signifying  that  His 
Human,  even  in  outmosts,  was  full  of  Divine  Love ;  that  "His 
voice  was  as  the  voice  of  many  waters,"  signifying  that  all  Di- 
vine truth  is  from  Him  ;  that  "  He  had  in  His  right  hand  seven 
stars,"  signifying  that  all  goods  and  truths  of  heaven  and  the 
church  are  therefrom;  that  "out  of  His  mouth  a  sharp  two- 
edged  swOrd  went  forth,"  signifying  that  by  Him  all  falsities  are 
dispersed ;  that  "  His  face  was  as  the  sun  shineth  in  his  power," 
signifying  that  from  His  Divine  Love  were  all  things  of  heaven. 
It  is  clear  that  these  things  are  Divine,  and  that  they  appeared 
full  of  Divine  majesty.  That  to  "see"  signifies  here  the  presence, 
now  most  interior,  of  these  things,  is  evident  from  this,  that  it  was 
said  before  that  John  saw  them  (verse  12),  and  according  to  that 
seeing  they  were  described ;  and  now  again  it  is  said  "  I  saw 
Him,"  and  on  account  of  this  seeing  he  fell  at  His  feet  as  dead ; 
therefore  it  is  that  by  "seeing"  is  here  signified  the  presence  of 
the  Divine  majesty.  This  presence  came  to  John,  when  he  saw 
"  His  face  as  the  sun  in  his  power,"  for  from  this  he  was  dazed  and 
filled  with  awe,  in  presence  of  the  Divine ;  for  all  Divine  light  is 
from  the  Lord  as  a  sun,  and  Divine  light  passes  into  the  inte- 
riors ;  from  this  comes  such  presence  and  such  filling  with  awe 

(as  can  be  seen  in  Heaven  and  Hell,  on  The  Lord  as  a  Sun,  n.  116-225 !  oi^  Light 
and  Heat  therefrom  in  Heaven,  n.  126-140;    and  on  turning  to   Him,  n.  17,  123, 

144,  14s,  151,  255,  272,  510,  548,  561).  It  is  to  be  noted,  moreover, 
that  man  has  two  kinds  of  sight,  one  from  cogitative  faith, 
the  other  from  love :  when  he  has  sight  from  cogitative  faith 
only  his  sight  is  unattended  with  awe  before  the  Lord's  Divine 
majesty ;  but  when  his  sight  is  from  love  it  is  attended  with 
awe  at  the  Divine  majesty  :  this  is  because  the  man  is  then 
turned  to  the   Lord,  for  love  turns,   but  cogitative  faith  apart 

from    love    does    not    (as  can  be  seen  from  the  passages  cited  above  from 

Heaven  and  Hell,  about  turning).  That  this  is  SO  is  well  known  in  the 
spiritual  world.  It  is  clear,  therefore,  that  by  "I  saw  him," 
stated  a  second  time,  is  signified  the  presence  of  the  Divine 
majesty. 

77.  "And  I  fell  at  Mis  feet "  signifies  adoration  from  Jncmilia- 
tion  of  heart  in  presence  of  the  Divine. — This  is  evident  from  the 
signification  of  "falling  at  the  feet,"  as  meaning  adoration  from 
humiliation.  Humiliation  of  heart  is  meant,  because  humiliation 
that  springs  from  the  heart  in  presence  of  the  Divine  produces 
that  prostration.  All  afife6lions,  whatsoever  they  are.  have  cor- 
responding gestures  in  the  body.     Into  these  gestures  the  body  is 


CHAP.    I.,   VERSE    17. — N,  77.  89 

^'orne  and  falls  as  of  itself,  when  the  man  is  intenorly  in  the  affec- 
tion. Humiliation  before  a  man  proclucts  a  bowing  clown,  acccMci- 
ing  to  the  estimation  of  him  ;  but  in  presence  of  the  Divine  it 
produces  total  prostration,  especially  when  man  thinks  that  the 
Divine  in  respecl  to  power  and  wisdom  is  everything,  and  man 
in  comparison  is  nothing,  or  that  from  the  Divine  is  all  good  and 
from  man  nothing  but  evil.  When  man  is  in  this  acknowledgment 
from  the  heart  he  comes  as  it  were  out  of  himself,  and  thence  falls 
upon  his  f  ice,  and  when  he  is  thus  out  of  himself  he  is  removed 
ixQvw  propriiun  [what  is  his  own],  which  in  itself  is  wholly  evil  ; 
when  this  is  removed,  the  Divine  fills  him  and  raises  him  up ; 
not  that  the  Divine  desires  such  humiliation  on  its  account, 
but  because  evil  is  then  removed,  and  so  far  as  evil  is  re- 
mo\'ed  with  man  so  far  the  Divine  flows- in  ;   for  evil  alone  stands 

m    the    way.        (.An  example  of  such  humiliation  may  be  seen  in  Earths  in 

the  Universe,  n.  91.)  Man's  State  when  the  Divine  Presence  with 
him  removes  proprhim  [what  is  his  own],  and  afterwards  infills 
him,  is  thus  described  in  this  verse:  "When  I  saw  Him  I  fell 
at  His  feet  as  dead ;  and  He  laid  His  right  hand  upon  me, 
saying  unto  me.  Fear  not."  This  state  is  described  further  in 
Dayiiel: 

"  I  lifted  up  mine  eyes  and  looked,  and  behold  a  Man  clothed  in  linen, 
....  His  face  as  the  appearance  of  lightning,  and  His  eyes  as  lamps 
of  fire,. .  .and  His  feet  like  the  splendor  of  burnished  brass.  ...  I 
alone  saw  the  vision  ;   the  men  that  were  with  me  saw  it  not ;  but 

great  fear  fell  upon  them, and  they  fled And  there  remained 

no  strength  in  me  ;  and  I  came  into  a  deep  sleep and  my  face 

upon  the  ground.  But  lo,  a  hand  touched  me,  which  set  me  upon 
my  knees  and  upon  the  palms  of  my  hands,. . .  .and  He  said.  Fear 
not"  (.X.  5-12). 

This  State  is  also  described  in  Ezekiel,  when  he  saw  the  cherubs, 
by  which  is  signified  the  Lord  in  respe<5l  to  Providence : 

When  I  saw  the  glory  of  Jehovah,  "  I  fell  upon  my  face,  and  I  heard 
a  voice  of  One  that  spake.  And  He  said  unto  me,  Son  of  man, 
stand  upon  thy  feet,  that  I  may  speak  to  thee.  And  the  spirit 
entered  into  me  when  He  spake  unto  me,  and  set  me  upon  my 
feet,  and  I  heard  Him  that  spake  unto  me"  (i.  28  ;  ii.  i,  2;  iii. 
24). 

Likewise,  when  Jesus  was  transfigured  before  Peter,  James,  and 
John,  of  which  it  is  thus  written  in  Matthew  : 

"While  Peter  was  yet  speaking,  behold,  a  bright  cloud  overshadowed 
them  ;  and  behold,  a  voice  out  of  the  cloud  saying.  This  is  My  be- 
loved Son,  in  whom  I  am  well  pleased  ;  hear  ye  Him.  And  when 
the  disciples  heard  these  things  they  fell  on  their  face,  and  were 
sore  afraid.     And  Jesus  came  and  touched  them,  and  said,  Arise, 


90 


APOCALYPSE   EXPLAINED. 

be  not  afraid.     And  when  they  had  lifted  up  their  eyes  they  saw 
no  one  save  Jesus  only  "  (xvii.  5-S). 


From  all  this  it  is  apparent  what  the  effedl;  is  of  the  presence  of  the 
Divine  Human  of  the  Lord  with  man,  when  man  is  in  a  state  ol 
humiliation  of  heart,  namely,  that  he  falls  upon  his  face,  and  b) 
the  touch  of  the  Lord's  hand  is  raised  upon  his  feet.  It  was 
plainly  the  presence  of  the  Lord  in  respecl  to  the  Divine  Human  ; 
since  it  was  the  "Son  of  man"  who  was  in  the  niidst  of  the  lamp- 
stands  that  appeared  in  this  way  before  John  ;  and  the  "Son  of 
man"  is  the  Lord  in  respe6l  to  the  Divine  Human,  see  above 
(n.  63).  It  was  the  same  with  the  disciples  when  the  Lord  was 
transfigured;  it  is  therefore  said  that  "when  they  had  lifted 
up  their  eyes  they  saw  no  one  save  Jesus  only."  That  it  was 
the  Lord  in  respe6l  to  the  Divine  Human  who  was  seen  by  Dan- 
iel and  Ezekiel,  is  evident  from  the  words  of  the  Lord  himself, 
that 

No  one  hath  heard  the  Father's  voice  at  any  time,  nor  seen  His  fort 
{John  V.  37  ;  i-  18). 

Moreover,  that  men  worshipped  the  Lord,  when  He  was  in  the 
world,  by  falling  upon  the  face  at  His  feet,  may  be  seen  in 

Matthew  xxviii.  9  ;   and  in  Mark  vii.  25,  26  ;  Luke  viii.  41  ;  xvii.  15,  16 
18  ;  and  in  Johti  xi.  32. 

78.  "As  dead"  s\gn\^es  fai hire  of  self- life. — This  is  evident 
from  the  signification  of  "as  dead,"  in  reference  to  the  Divine 
presence  with  man,  as  meaning  the  failure  of  self-life ;  for  man's 
self  life  is  that  into  which  he  is  born,  which  is  in  itself  nothing  but 
evil,  for  it  is  wholly  inverted,  for  it  has  regard  to  itself  and  the 
world  only,  and  therefore  turns  itself  back  away  from  God  and 
from  heaven.  The  life  that  is  not  man's  self-life  is  that  into  which 
he  is  led  when  he  is  being  regenerated  by  the  Lord  ;  and  when  he 
comes  into  that  life  he  regards  God  and  heaven  in  the  first  place, 
and  self  and  the  world  in  the  second.  That  life  flows-in  with  man 
when  the  Lord  is  present ;  consequently  so  far  as  that  life  flows-in, 
so  far  there  is  effe6led  a  turning  of  the  life.  This  turning,  when 
efife6led  suddenly,  causes  man  to  appear  to  himself  as  dead  ;  thus 
it  is  that  by  "as  dead "  is  signified  the  failure  of  self-life.  But  these 
two  states  cannot  be  so  described  as  to  be  apprehended.  More- 
over, they  are  not  the  same  with  a  man  and  with  a  spirit,  and  they 
are  wholly  different  with'  the  evil  and  with  the  good.  Man  in  the 
body  cannot  live  in  the  presence  of  the  Divine  ;  those  who  do  live 


CHAP.  I.,   VERSE   17. — N.   78.  9I 

are  encompassed  by  an  angelic  column,  which  moderates  the 
Divine  influx  ;  for  the  body  of  e\ery  man  is  non-receptive  of  the 
Divine,  consequently  it  dies  and  is  cast  off.  That  man  in  the 
body  cannot  live  in  the  presence  of  the  Divine  can  be  seen  from 
the  words  of  the  Lord  to  Moses, 

"  Thou  canst  not  see  My  faces  ;  for  man  shall  not  see  Me  and  live  " 
{Exod.  xxxiii.  20)  ; 

Moses,  therefore,  because  he  desired  to  see,  was  placed  in  a 
cleft  of  a  rock  and  was  covered  until  the  Lord  had  passed  by. 
Furthermore,  it  was  known  to  the  ancients  that  man  cannot  see 
God  and  live,  as  is  e\ident  from  the  Book  of  judges  : 

"  Manoah  said  unto  his  wife,  Dying  we  shall  die,  because  we  have  seen 
God  "  (xiii.  22)  ; 

and  this  was  attested  to  the  children  of  Israel,  when  the  Lord 
was  seen  from  Mount  Sinai,  of  which  it  is  thus  written  in 
Moses : 

"  Be  ready  against  the  third  day  :  for  the  third  day  Jehovah  will  come 
down  in  the  sight  of  all  the  people,  upon  Mount  Sinai.  And  thou 
shalt  set  bounds  unto  the  people  roundabout,  saying,  Take  heed  to 
yourselves,  that  ye  go  not  up  into  the  mount,  or  touch  the  border 
of  it ;  whosoever  touchelh  the  mount  dying  he  shall  die."  And 
because  terror  seized  upon  them,  they  said  unto  Moses,  "Speak 
thou  with  us  and  we  will  hear  ;  but  let  not  God  speak  with  us  lest 
we  die  "  {Exod.  xix.  11,  12  ;  xx.  19). 

(That  by  "  Mount  Sinai  "  is  signified  heaven,  where  the  Lord  is,  and  that  by  "  touch- 
ing "  is  signified  to  communicate,  to  transfer,  and  to  receive,  and  for  this  reason  it 
was  forbidden  to  touch  the  border  of  that  mountain,  see  in  the  explanation  of  that 

passage  in  the  Arcana  Caelestia.)  Jehovah  has  been  Seen  by  many,  as 
recorded  in  the  Word,  but  they  were  encompassed  at  the  time  by 
a  column  of  spirits,  and  thus  were  preser\'ed,  as  was  said  above. 
In  this  way  the  Lord  has  been  seen  at  different  times  bv  me. 
But  the  state  of  spirits  in  the  Divine  presence  is  different  from  the 
state  of  men  ;  spirits  cannot  die,  consequently  if  they  are  e\il  they 
die  a  spiritual  death  in  the  Divine  presence,  the  nature  of  which 
will  be  spoken  of  presently ;  but  those  w  ho  are  good  are  con- 
\'eyed  into  societies,  where  the  sphere  of  the  Divine  presence  is 
tempered  and  accommodated  to  reception.  On  account  of  this 
there  are  three  heavens,  and  in  each  heaven  many  societies,  and 
those  who  are  in  the  higher  hea\ens  are  nearer  to  the  Lord,  and 
those  who  are  in  the  lower  are  more  remote  from  Him  (see  Heaven 
and  Hell,  n.  20-28,  29-40,  41-50,  206-209).  What  the  Spiritual  death  is 
that  evil  spirits  die  in  the  Divine  presence,  shall  be  briefly  stated. 


92  APOCALYPSE  EXPLAINED. 

Spiritual  death  is  a  turning  away  and  removal  from  the  Lord. 
When  evil  spirits  who  have  not  yet  been  vastated,  that  is,  have  not 
yet  become  fixed  in  their  ruling  love,  enter  any  angelic  society, 
because  the  Divine  of  the  Lord  is  there  present  they  are  direfully 
tormented,  and  not  only  turn  away  but  even  cast  themselves  down 
into  the  depths,  where  no  light  from  heaven  enters  ;  some  into  dark 

caverns  of  rocks  ;    in  a  word,  into  the  hells  (see  Heaven  and  Hell,  n.  54, 

400,  410,  510,  525,  527).  This  turning  away  and  removal  from  the 
Lord  is  what  is  called  spiritual  death  ;  and  with  such  the  spiritual 
of  heaven  is  dead. 

79.  "And  He  laid  His  right  fiand  upon  me  "  signifies  life  from 
Him. — This  is  evident  from  the  signification  of  "right  hand,"  as 
meaning,  in  reference  to  the  Lord,  life  from  Him  (see  above,  n. 
72).  It  signifies  life  from  Him,  because  it  immediately  follows 
the  words,  "  I  fell  at  His  feet  as  dead ;"  moreover,  "to  touch  with 
the  hand"  signifies  to  communicate  and  transfer  to  another  what 
pertains  to  oneself,  also  to  receive  from  another.  To  communicate 
and  transfer  to  another  what  pertains  to  oneself,  in  reference  to 
the  Lord,  as  here,  is  to  communicate  and  transfer  life  such  as 
those  have  who  are  in  a  state  of  enlightenment  and  who  see  and 
hear  such  things  as  are  in  heaven.  This  took  place  with  John, 
for  he  was  in  such  enlightenment  when  he  saw  and  heard  the  things 
that  are  described  in  the  Apocalypse.  "To  touch  with  the  hand" 
is  to  communicate  and  transfer  to  another,  because  the  whole 
power  of  man  is  transferred  from  the  body  into  the  hands ;  con- 
sequently what  the  mind  wills   that  the  body  should  do,  that 

the  arms  and  hands  do  (from  this  it  is  that  by  "  arms  "  and  "  hands  "  in  the 
Word    is  signified  power,  see  A.C.,  n.  878,  3091,  4931-4937,  6947,  7673,  10019) ; 

But  this  power  is  natural  power,  and  communication  thereby  is 
an  exertion  of  the  bodily  forces ;  spiritual  power  is  to  will  the 
good  of  another,  and  to  will  to  convey  to  another  as  far  as  possible 
what  belongs  to  oneself  This  power  is  what  "hand"  in  the  spir- 
itual sense  signifies,  and  its  communication  and  transference  are 
signified  by  "touching  with  the  hand."  From  this  it  can  be  seen 
what  is  signified  by  this,  that  the  Lord,  who  is  here  called  the  "  Son 
of  man,"  laid  His  right  hand  upon  John,  when  John  lay  as  dead, 
namely,  that  He  communicated  and  transferred  to  him  life  from 
Himself  (see  above).  "  To  touch,"  and  "  to  touch  with  the  hand," 
has  a  similiar  signification  in  many  passages  in  the  Word,  as  in 
the  following.     In  Daniel : 

The  Lord,  who  there  appeared  to  him  as  a  man  clothed  in  linen,  whose 
countenance  was  as  the  appearance  of  lightning,  and  His  eyes  as 


CHAP.    I.,   VKRSE    17. — X.   79.  93 

torches  of  fire,  and  His  feet  as  the  bri^fhtncss  of  polished  brass, 
touched  him;  restored  him  to  his  standing;  lifted  him  upon  his 
knees;  touched  his  lips,  and  opened  his  mouth;  and  still  again 
touched  him,  and  strengthened  him  (x.  4  to  the  end) 

In  yc  frill ia h  : 

"Jehovah  put  forth  His  hand,  and  touched  mv  mouth,  and  said,  I  put 
My  words  into  thy  mouth  "  (i.  9). 

And  in  Matthew  : 

Jesus  stretching  forth  His  hand  to  the  leper,  "touched  him,  saying,  I 
will  ;  be  thou  made  clean.  And  straightway  his  leprosy  was 
cleansed  "  (viii.  3). 

In  the  same, 

Jesus  saw  Peter's  wife's  mother  sick  of  a  fever,  "and  He  touched  her 
hand,  and  the  fever  left  her"  (viii.  14,  15). 

In  the  same, 

Jesus  touched  the  eyes  of  the  two  blind  men,  and  their  eyes  were  opened 
(ix.  29,  30). 

In  the  same, 

While  Peter  was  yet  speaking,  behold  a  bright  cloud  overshadowed  the 
disciples,"  and  behold,  a  voice  out  of  the  cloud,  saying,  This  is  My 
beloved  Son,  in  whom  I  am  well  pleased  ;  hear  ye  Him.  And  when 
the  disciples  heard  these  things  they  fell  on  their  face,  and  were 
sore  afraid.  Then  came  Jesus  and  touched  them,  and  said.  Arise, 
be  not  afraid  "  (xvii.  5-8). 

In  Luke : 

Jesus  came  and  touched  the  bier  of  the  dead,  and  said,  "Young  man,  I 
say  unto  thee.  Arise.  Then  he  that  was  dead  sat  up,  and  began  to 
speak"  (vii.  14,  15). 

In  tlie  same, 

Jesus  touched  the  ear  of  the  servant,  and  healed  him  (xxii.  51). 

In  Mark  : 

"And  they  brought  [to  Jesus]  little  children,  that  He  should  touch  them  ; 
. .  .and  He  took  them  in  His  arms,  put  His  hands  upon  them,  and 
blessed  them  "  (x.  13,  16). 

In  the  same, 

They  brought  unto  Jesus  those  that  were  ill,  "  that  they  might  touch  if  it 
were  but  the  border  of  His  garment ;  and  as  many  as  touched  were 
made  whole"  (vi.  56;  Alatt.  xiv.  35,  36). 

In  Luke : 

"A  woman  suffering  from  an  issue  of  blood. . .  .touched  the  border  of 
His  garment  ;  and  immediately  the  issue  of  her  blood  stanched. 
Jesus  said.  Who  is  it  that  touched  Me?.... Some  one  did  touch 
Me  ;  I  perceived  that  power  went  forth  from  Me  "  (viii.  43-46). 


94  APOCALYPSE    EXPLAINED. 

Because  "touching"  and  "laying  on  of  hands"  signify  com- 
municating and  transferring  to  another  what  pertains  to  one- 
seh",  it  has  been  customary  in  the  churches  from  ancient  times 
to  lay  hands  upon  the  head  of  those  who  are  inaugurated  and 
blessed. 

This  Moses  was  commanded  to  do  to  Joshua  {iVum.  xxvii.  18-23  ;  Deut. 
xxxiv.  9). 

As  all  things  among  the  children  of  Israel  were  representative  and 
significative  of  spiritual  things,  so  was  touch  ;  wherefore  those  who 
touched  what  was  holy  were  san6lified,  and  those  who  touched 
what  was  unclean  were  polluted  ;  for  "touch"  signified  communi- 
cation and  transference  to  another,  and  reception  from  another, 
as  can  be  seen  from  the  following  passages  in  Moses  : 

Whosoever  shall  touch  the  tent  of  meeting;  the  ark  of  the  testimony; 
the  table  and  all  the  vessels  thereof  ;  the  lampstand  and  the  ves- 
sels thereof ;  the  altar  of  incense  ;  the  altar  of  burnt  offering,  with 
all  the  vessels  thereof,  and  the  laver  and  the  base  thereof,  shall  be 
holy  (Exod.  xxx.  26-29). 

"  Whatsoever  toucheth  the  altar  shall  be  holy  "  {Exod.  xxix.  37). 

Every  thing  that  toucheth  the  remainder  of  the  meat-offering,  and  the  re- 
mainder of  the  flesh  from  the  sacrifice,  shall  be  holy  (Lev.v'i.  18,  27). 

"Whosoever  toucheth  the  dead,. .  .  .and  purifieth  not  himself. .  . .,  defil- 
eth  the  tabernacle  of  Jehovah  ;  and  that  soul  shall  be  cut  off  from 
Israel."  "And  whosoever  in  the  open  field  toucheth  one  that  is 
slain  with  a  sword,. .  .  .or  a  bone  of  a  man,  or  a  grave,  shall  be 
unclean  seven  days."  "  He  that  toucheth  the  waters  of  separation 
shall  be  unclean  until  even."  "And  whatsoever  the  unclean  person 
toucheth  shall  be  unclean,  and  the  soul  that  toucheth  it  shall  be 
unclean  until  even"  {A'tim.  xix.  11,  13,  16,  21,  22). 

He  that  toucheth  unclean  beasts  and  unclean  reptiles  shall  be  unclean. 
Everything  upon  which  they  shall  fall  shall  be  unclean,  whether  it 
be  a  vessel  of  wood,  raiment,  water,  an  earthen  vessel,  food,  drink, 
an  oven  (but  not  a  fountain,  pit  or  receptacle  of  water)  shall  be 
unclean  {Lev.  xi.  31-36  ;) 

(Besides  other  places,  as  Lev.  v.  2,  3  ;  vii.  21  ;  xi.  37,  38  ;  xv.  i  to  the  end  ; 
xxii.  4  ;  A'um.  xvi.  26  ;  Lsaiah  lii.  11 ;  Lam.  iv.  14,  15  ;  Hos.  iv.  2,  3  ; 
Hagg.  ii.  12,  13,  14). 

8o»  "Saying  unto  me,  Fear  noi,"  signifies  renewal  of  life. — 
This  is  evident  from  the  series  of  things  in  the  internal' sense.  For 
John  lay  as  dead,  and  the  Loi"d,  seen  as  the  Son  of  man,  laid  His 
right  hand  upon  him,  and  said  to  him,  "  Fear  not."  His  "  lying  as 
dead"  signified  failure  of  his  self-life  ;  the  Lord's  "laying  His  right 
hand  upon  him  "  signified  life  from  Him ;  therefore  His  saying  to 
him  "Fear  not"  signified  renewal  of  life;  for  all  who  come  sud- 
denly from  self-life  into  any  spiritual  life  are  at  first  afraid,  but  their 
life  is  renewed  by  the  Lord.  This  renewal  is  effected  in  this  way 
that  the  Divine  presence,  and  fear  on  account  of  it,  are  accom- 


CHAP.   I.,   VERSE   l8. — N.   82.  95 

modated  to  reception.  The  Lord  is  present  with  all  in  the  universe, 
but  more  nearly  or  remotely  according  to  reception  of  good  by 
means  of  truths  with  them  from  Him.  For  good  is  that  in  which 
the  Lord  is  present  with  angel,  spirit,  and  man  ;  therefore  the  extent 
and  (juality  of  good  from  the  Lord  with  them  are  what  determine 
Uie  (?xtent  and  quality  of  His  presence  ;  if  the  presence  goes  be- 
yond this,  there  is  anguish  and  tremor  ;  but  by  accommodation  to 
reception  there  is  renewal  of  life  (as  can  be  seen  from  what  has 
just  been  said  and  shown  above,  n.  78).  This  renewal  is  what  is 
signified  here  by  "  Fear  not ;"  also  in  other  places,  where  it  is  said 
by  the  Lord  or  by  the  angel  of  the  Lord  when  seen, 

"Fear  not"  (as  in  Daniel  x.  12,  ig ;  Luke  i.  12,  13;  ii.  8,  9,  10;  Matt. 
.\xviii.  5,  9,  10). 

Renewal  of  life,  that  comes  by  accommodation  to  reception,  ap- 
pears in  the  spiritual  world,  when  it  is  presented  to  view,  as  a  cloud. 
All  societies  there  are  encompassed  by  such  a  cloud,  denser  or  rarer 

according  to  reception.  (That  angels  are  encompassed  by  a  thin  correspond- 
ent cloud,  lest  they  should  be  hurt  by  a  nearer  influx  of  the  Divine  of  the  Lord. 
see  n.  6849.  What  "  clouds  "  are  in  the  spiritual  world,  and  therefore  in  the  spirit- 
ual sense,  see  above,  n.  36.) 

81.  "/  am  the  First  and  the  Last"  signifies  who  governs 
all  things  from  Jirsts  In'  means  of  outmosts,  thus  all  thi?igs  of 
heaven. — This  is  evident  from  the  explanation  given  above  (n. 

41). 

82.  [  Verse  18.]  "And  the  Living  One  "  signifies  who  is  froju  eter- 
nity.— This  is  evident  from  this,  that  He  who  is  from  eternity  is  the 
only  Living  One,  and  that  all  others,  who  are  not  from  eternity, 
have  been  created  by  Him,  and  thus  made  recipients  of  life  from 
Him.  Therefore  He  only  who  is  from  eternity  has  life  in  Him- 
self, and  no  one  besides  Him.  That  the  Lord,  in  respe(5l  both  to 
the  Divine  and  to  the  Human,  has  life  in  Himself,  is  evident  from 
what  is  said  in  fohn  : 

■'  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 

Word  was  God In  Him  was  life,  and  the  life  was  the  light  of 

men And  the  Word  became  flesh,  and  dwelt  among  us  "  (i, 

1,4.  14)- 

That  the  Lord  is  here  meant  by  the  "Word"  is  clear,  for  it  is 
said,  "the  Word  became  flesh,  and  dwelt  among  us."  In  the 
same, 

"  As  the  Father  hath  life  in  Himself,  even  so  gave  He  to  the  Son  to  have 
life  in  Himself"  (v.  26). 

In  the  same, 

"Jesus  said,  I  am  the  resurrccftion  and  the  life"  (xi.  25). 


95  APOCALYPSE  EXPLAINED. 

And  in  the  same, 

"  Jesus  said,  I  am  the  way,  the  truth,  and  the  life  "  (xiv.  6). 

It  is  believed  in  the  world  that  man  has  life  implanted  in  him  by 
birth,  and  that  it  does  not  therefore  flow-in  unceasingly  from  the 
Lord,  who  alone  has  life  in  Himself,  and  who  thus  alone  is  life. 

But  this  belief  is  a  belief  in  what  is  false  (see  Heaven  and  Hell,  n.  9). 

83.  "And  I  became  dead  "  signifies  that  He  was  rejeBed. — 
This  is  evident  from  this,  that  the  Lord  is  said  to  be  "  dead"  when 
faith  in  and  love  towards  Him  are  no  more ;  for  with  those  who 
are  in  love  towards  Him  and  faith  in  Him  the  Lord  lives,  but  with 
those  who  are  not  in  love  and  faith  He  does  not  live.  With  such 
He  is  said  to  be  "dead"  because  He  is  rejeded.  This  is  what  is 
here  meant  in  the  internal  sense  by  the  words  "  I  became  dead  ;" 
but  in  the  sense  of  the  letter  it  is  meant  that  He  was  crucified. 
The  Lord's  being  crucified  has  a  like  signification  in  the  internal 
sense,  namely,  that  He  was  rejected  and  ill-treated  by  the  Jews ; 
for  the  Lord,  when  He  was  in  the  world,  was  Divine  truth  itself, 
and  as  Divine  truth  was  wholly  rejeded  by  the  Jews,  so  the  Lord, 
who  was  Divine  truth,  suffered  Himself  to  be  crucified.  Such 
things  are  signified  by  all  that  is  related  by  the  Evangelists  con- 
cerning the  Lord's  passion  ;  the  particulars,  even  to  every  minutest 
particular,  involve  this.  Whenever,  therefore,  the  Lord  speaks  of 
His  passion  He  calls  Himself  the  Son  of  man,  that  is,  Divine  truth 
(see  above,  n.  63).  That  Divine  truth  was  wholly  rejedled  by  the 
Jews  is  well  known  ;  for  they  accepted  nothing  that  the  Lord  said, 
not  even  that  He  was  the  Son  of  God.  From  this  it  may  be  known 
how  those  things  that  the  Lord  said  to  the  disciples  about  the  Jews 
rejection  of  Him  are  to  be  understood.     Thus  in  Liike : 

"  The  Son  of  man  must  suffer  many  things,  and  be  repudiated  by  the 
elders  and  chief  priests  and  scribes"  (ix.  22). 

In  the  same, 

The  Son  of  man  "must  suffer  many  things,  and  be  repudiated  by  this 
generation"  (xvii.  25). 

In  Mark  : 

"It  is  written  of  the  Son  of  man,  that  He  should  suffer  many  things  and 
be  set  at  naught"  (ix.  12). 

In  Luke  : 

"Jesus  took  unto  Him  the  twelve,  and  said  unto  them,  Behold,  we  go  up 
to  Jerusalem,  and  all  the  things  that  are  foretold  through  the 
prophets  concerning  the  Son  of  man  shall  be  accomplished.  For 
He  shall  be  delivered  unto  the  Gentiles,  and  shall  be  mocked,  and 
shamefully  entreated,  and  spit  upon  ;  and  after  they  have  scourged 


CHAP.  I.,  \i:.KSE  la.-N.  .S3.  97 

Him,  they  shall  put  Him  to  death  ;  but  the  third  day  He  shall  rise 
again"  (xviii.  31-33). 

The  way  in  which  the  Jews  treated  Di\'ine  truth,  which  was  from 
the  Word,  is  signitied  by  these  particulars.  "Jerusalem"  here 
is  the  Jewish  Church;  "to  be  delivered  unto  the  Gentiles,  to 
be  mocked,  to  be  shamefully  entreated,  to  be  spit  upon,  to  be 
scourged,  to  be  put  to  death,"  are  the  wicked  ways  in  which  the 
Jews  treated  Divine  truth  ;  and  as  the  Lord  was  Divine  truth  itself, 
because  He  was  the  Word  {yohn  i.  14),  and  as  it  was  foretold  in 
the  prophets  that  Divine  truth  would  be  so  dealt  with  in  the  end  of 
the  church,  it  is  said,  "that  all  things  may  be  accomplished  that 
have  been  foretold  through  the  prophets  concerning  the  Son  of 
man."     So  in  another  passage  in  the  same  Gospel : 

"  These  are  the  words  which  I  spake  unto  you,  while  I  was  yet  with  you, 
that  all  things  must  needs  be  fulfilled  which  are  written  in  the  law 
of  Moses,  and  in  the  Prophets,  and  in  the  Psalms,  concerning  Me  " 
{Luke  xxiv.  44). 

That  all  things  were  accomplished  when  Jesus  was  crucified  He 
Himself  said,  when  He  was  upon  the  cross  : 

"Jesus,  knowing  that  all  things  were  accomplished,  that  the  Scripture 
might  be  fulfilled,  said,  I  thirst "  {John  xix.  28). 

He  then  said,  "  I  thirst,"  because  He  longed  for  a  new  church  that 

would  acknowledge  Him.  (That  to  "thirst,"  in  the  spiritual  sense,  signi- 
fies to  long  for,  and  that  it  is  predicated  of  the  truths  of  the  church,  see  A.C.,  n.  4958, 

4976, 856S.J  These  are  also  the  things  that  were  predicted  by  Dan- 
iel concerning  vastation  and  desolation  : 

"  After  sixty  and  two  weeks  shall  the  Anointed  One  be  cut  off,  but  not 
for  Himself;  then  the  people  of  the  Prince  that  shall  come  shall 
destroy  the  city  and  the  sanctuary,  so  that  its  end  shall  be  with  a 
flood At  last  upon  the  bird  of  abominations  shall  be  desola- 
tion, and  even  to  the  consummation  and  decision  it  shall  drop  upon 
the  devastation  "  {Dan.  ix.  26,  27). 

"Desolation"  and  "vastation"  signify  repudiation  and  reje6lion  of 
Divine  truth  with  those  that  are  of  the  church  (see  A.C..  n.  5360, 
5376).  That  Divine  truth,  which  is  the  Word,  was  so  repudiated 
by  the  Jews,  is  also  meant  by  these  words  in  Matthew  : 

"  I  say  unto  you  that  Elijah  is  come  already,  and  they  have  not  recognized 
him,  but  have  done  unto  him  whatsoever  they  listed.  Even  so  shalJ 
the  Son  of  man  suffer  of  them  "  (xvii.  12). 

By  "  Elijah  "  the  Word  is  signified  (see  A  C.  preface  to  chap.  wiii.  Gen.,  and 

in  n.  2762,  52471,  also  by  "John  the  Baptist ;"  therefore  he  was  called 


98  APOCALYPSE  EXPLAINED. 

"Elijah"  (n.  7643,  9372).  From  this  it  can  be  seen  what  is  signified 
by  "Elijah  has  come,"  and  that  "they  have  done  to  him  whatso- 
ever they  listed,"  and  that  "the  Son  of  man  is  to  suffer  of  them." 
How  the  Jews  explained  and  thus  rejected  the  Word  is  clear  from 
many  passages  in  the  Gospels,  where  the  Lord  makes  this  manifest. 
From  all  this  it  can  now  be  seen  that  "I  became  dead"  signifies 

that  He  was  rejected.  (Moreover,  that  the  Lord,  by  the  passion  of  the  cross, 
glorified  His  Human,  that  is,  made  it  Divine,  see  The  Do£lrine  of  the  New  Jerusalcin, 
n.  294,  29s,  302,  305.) 

84.  "And  behold  I  am  alive  unto  the  ages  of  the  ages  "  sig- 
nifies ^/lai  eternal  life  is  from  Him. — This  is  evident  from  the 
signification  of  "  I  am  alive,"  as  meaning  to  be  from  eternity,  and 
that  in  Him  alone  is  life  from  Himself  (on  which  see  above,  n.  82)  ; 
but  here  as  meaning  life  in  others,  and  His  life  in  others  is  eternal 
life.  For  it  is  said  just  before  that  He  "  became  dead,"  which  sig- 
nifies that  He  was  reje6led,  because  not  received  in  faith  and  love ; 
here,  therefore,  "  I  am  alive"  signifies  that  He  is  received  by  those 
who  are  in  His  life,  which  life  is  in  faith  and  love  with  man,  and 
that  life  is  eternal  life.  That  "unto  the  ages  of  the  ages"  signifies 
to  eternity  is  clear  without  explanation.  That  the  life  of  the  Lord 
is  a  life  of  faith  in  Him  and  love  to  Him,  and  that  this  life  is  eternal 
life  is  evident  from  many  passages  in  the  Word,  as  the  following. 
In  Jolm  : 

"As  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must  the  Son 
of   man  be  lifted  up,  that  whosoever  believeth  in  Him  may  not 

perish,  but  may  have  eternal  life He  that  believeth  on  the  Son 

hath  eternal  life  ;  but  he  that  believeth  not  on  the  Son  shall  not  see 
life"  (iii.  14-16,  36). 

In  the  same, 

"  The  water  that  I  shall  give  him. . .  .shall  become  in  him  a  fountain  of 
water,  springing  up  unto  eternal  life"  (iv.  10,  11,  14). 

"Water"  is  truth  of  faith  (see  above,  n.  71).     In  the  same, 

"Every  one  that  beholdeth  the  Son,  and  believeth  on  Him,  hath  eternal 

life The  words  that  I  speak  unto  you  are  spirit  and  are  life  " 

(vi.  40,  63). 

The  "words"  that  the  Lord  speaks  are  also  truths  of  faith.  In 
the  same, 

"  I  am  the  resurre(flion  and  the  life ;  he  that  believeth  in  Me,  though  he 
die,  yet  shall  he  live  "  (xi.  25,  26). 

In  the  same, 

"  Work  for  the  meat  which  abideth  unto  eternal  life,  which  the  Son  of 
man  giveth  "  (vi.  27). 


CHAP.   I.,  VERSE   iS. — N.  S6.  99 

The  "meat"  which  the  Lord  g^ives  is  also  the  truth  and  good  of 
faith,  because  spiritual  meat  is  meant  (see^.c.  n.  3114.  4459,  4792,  5147, 
5293.  5340,  5342,  S410,  5426,  8562, 9003).  It  was  said  that  the  life  of  the 
Lord  is  in  faith  in  Him  and  love  to  Him  with  man  ;  this  is  because 
everything  of  faith  and  love  is  from  Him,  and  that  which  is  from 
Him  is  also  Himself,  for  it  is  His  proceeding  Divine,  which  is 
called  "the  Spirit  of  Truth"  and  "the  Holy  Spirit;"  and  as  the 
Lord  is  therein,  and  it  is  Himself,  it  is  said  that  they  should  abide 
in  the  Lord,  which  means  in  faith  in  Him  and  love  to  Him,  from 
Him  ;  as  in  yohn  : 

Jesus  said,  "Abide  in  Me,  and  I  in  you If  ye  abide  in  Me,  and 

My  words  abide  in  you,  ye  shall  ask  whatsoever  ye  will,  and  it  shall 

be  done  unto  you Abide  in  My  love If  ye  keep  My 

commandments,  ye  shall  abide  in  My  love."  "  He  that  abideth  in 
Me,  and  I  in  Him,  the  same  beareth  much  fruit  ;  for  apart  from  Me 
ye  cannot  do  anything"  (xv.  4-10). 

From  this  it  mav  be  known  what  is  meant  by  these  words  in 
Johi  : 

"  Ye  see  Me ;  because  I  live  ye  shall  live  also  "  (xiv.  19). 

That  to  "see"  the  Lord  is  to  believe  in  Him,  see  above  (n.  14, 
25.  37)  ;  ^nd  that  "to  have  faith,"  or  "to  believe"  in  the  Lord, 

is  to  be  in  love  and  charity  (see  TAe  Last  yudgm^nt,  n.  33-39;  and  The 
Do£lrine  of  the  New  ycrusalem,  n.  108-142). 

85.  "Amen  "  signifies  Divine  co7ifirination,  -as  may  be  seen 
above  (n.  34). 

86.  " And  I  have  ihe  keys  of  hell  and  of  death  "  signifies  that 
He  has  power  to  save. — This  is  evident  from  the  signification  of 
"  keys,"  as  meaning  power  to  open  and  shut  (see  A.c,  n.  9410) ;  and 
from  the  signification  of  "hell,"  as  meaning  evils,  for  all  evils  are 
from  hell  and  belong  to  hell ;  and  from  the  signification  of  "  death," 
as  meaning  damnation,  which  is  also  called  spiritual  death  (see  n. 
5407,6119,  9008).  "To  have  the  keys  of  hell  and  of  death"  means 
the  power  to  save,  for  the  further  reason,  that  the  Lord  alone 
removes  the  hells  with  man  and  thereby  damnation  ;  and  when  the 
hells  are  removed  man  is  saved,  for  in  their  place  heaven  and  eter- 
nal life  flow  in  ;  for  the  Lord  is  unceasingly  present  with  man,  and 
desires  to  fill  him  with  heaven,  but  evils  stand  in  the  way  of  its 
being  received  ;  so  far,  therefore,  as  the  hells  are  removed,  that  is, 
so  far  as  man  refrains  from  evils,  so  far  the  Lord  with  heaven  flows 
in.  The  Lord  here  says  that  He  "has  the  keys  of  hell  and  of 
death,"  because  it  is  said  immediately  before  that  He  is  "alive  unto 
the  ages  of  the  ages,"  by  which  is  meant  that  from  Him  is  eternal 


lOO  APOCALYPSE    EXPLAINED. 

life  ;  and  so  far  as  the  Lord  is  received  in  faith  and  in  love  so  far  is 
He  in  man,  and  so  far  as  He  is  in  man  so  far  does  He  remove  evils, 
thus  the  hells  and  eternal  death.  This  the  Lord  alone  does,  and 
for  this  reason  He  ought  to  be  received,  as  is  evident  from  the  pas- 
sages from  the  Word  cited  just  above  (n.  83).  By  "hell"  evils  of 
every  kind  are  signified,  because  all  evils  are  from  hell.  What- 
ever man  thinks  or  wills  is  either  from  hell  or  from  heaven.  If  he 
thinks  and  wills  evil  it  is  from  hell,  but  if  he  thinks  and  wills  good 
it  is  from  heaven.  Thought  and  will  in  man  are  not  possible  from 
any  other  source.  The  man  who  supposes  that  he  thinks  and 
wills  from  himself  is  not  aware  of  this  ;  but  I  can  assert  from  all 
experience  on  this  subje6l  that  every  thing  that  a  man  thinks  and 
wills  is  either  from  one  or  the  other  of  these  sources.  For  this 
reason,  moreover,  the  man  who  thinks  and  wills  evil  is  a6lually 
in  hell ;  and  where  one  actually  is  while  he  lives  in  the  world 
thither  will  he  come  after  death.  He  can  come  into  no  other  place, 
because  man's  spirit  is  formed  and  made  up  of  those  things  that 
he  thinks  and  wills.  When,  therefore,  he  thinks  and  wills  evil,  the 
whole  man  is  formed  and  made  up  of  evil,  so  that  he  is  his  own  evil 
in  form.  From  this  it  is  that  infernal  spirits  are  absolutely  images 
of  their  own  evil,  and  are  monstrosities,  horrible  according  to  the 
kind  of  evil.  Furthermore,  the  only  means  whereby  a  spirit  can 
be  formed  and  constituted  for  heaven  is  receiving  the  Lord  in 
faith  and  love ;  for  the  Lord  alone,  by  His  presence  in  faith  and 
love  with  man,  removes  evils,  and  forms  man  into  an  image  of 
heaven,  which  is  an  angel.  From  all  this  it  can  be  seen  what 
is  signified  by  "having  the  keys  of  hell  and  of  death."  The 
word  "  keys  "  is  used  because  all  the  hells  are  closed  up,  and  are 
opened  only  when  evil  spirits  are  cast  into  them,  or  when  any 
are  let  out  of  them,  which  occurs  when  evils  increase  with  men. 
The  openings  that  are  then  made  are  called  "gates,"  and  as 
"gates"  are  spoken  of,  so  also  are  "keys,"  and  these  signify  the 
power  to  open  and  to  shut,  since  the  opening  and  shutting  of  gates 
is  efife61;ecl  by  means  of  keys.  The  keys  given  to  Peter  (^Matthew 
xvi.  18,  19)  have  a  like  signification  ;  for  by  "  Peter"  is  there  signi- 
fied truth  from  the  good  which  is  from  the  Lord,  thus  it  is  meant 
that  the  Lord  alone,  from  whom  is  all  truth  of  faith  and  good  of 

love,  has  that  power  (see  Last  Judgment,  n.  57). 

87.  [ Trrff  19]  "Write  ihe  things  which  thou  sawesf,  and  the 
things  which  are,  and  the  things  which  are  to  be  hereafter,"  sig- 
nifies //za/  al/  these  things  are  for  posterity,  because  Divine. — This 
is  evident  from  the  signification  of  "writing,"  as  meaning  that  it 


CHAP.   I.,  VERSE    20. — N.  90.  lOI 

is  for  remembnince  (see  A.C.,  n.  8620),  thus  that  these  things  are  for 
posterity  ;  and  from  tlie  signification  of"  uhicli  thou  sawest,"  and 
"which  are,"  and  "which  are  to  be  hereafter,"  as  meaning  all 
things ;  for  the  three  times,  namely,  past,  present,  and  future,  sig- 
nify all  things ;  and  since  the  things  he  was  to  write  were  from  the 
Lord,  therefore  they  signify  things  Divine,  since  nothing  goes 
forth  from  the  Lord  except  what  is  Divine.  Moreover,  every 
particular  recorded  in  the  Apocalypse,  as  well  as  every  particular 
in  the  prophetical  parts  of  the  Word  elsewhere,  has  an  internal 
sense,  and  the  internal  sense  is  in  the  light  of  heaven,  which  is 
Divine  truth  going  forth  from  the  Lord.  It  is  said  here,  "which 
thou  sawest,"  and  "which  are/'  and  "which  are  to  be  hereafter," 
as  above  it  was  said  in  respe<5l  to  the  Lord,  "who  is,  and  who 
was,  and  who  is  to  come."  What  was  there  treated  of  was  the 
Lord  Himself;  here  things  Divine  from  the  Lord  with  man  are 
treated  of,  as  can  be  seen  from  what  precedes  and  follows  in  the 
series. 

88.  [Verse  20.1  "The  mysiery  of  the  seven  stars  which  thou 
sawest  in  My  right  hand"  signifies  revelation  of  goods  and  truths, 
ivhich  are  all  from  Him. — This  is  evident  from  the  signification 
of  "  mystery,"  as  meaning  what  lies  concealed  in  the  vision  that 
John  had,  but  here  that  vision  revealed,  since  in  what  now  follows 
it  is  told  what  is  meant  by  the  "seven  stars"  and  the  "seven  lamp- 
stands."  This  is  evident  also  from  the  signification  of  die  "seven 
stars,"  as  meaning  knowledges  of  all  things  of  good  and  truth, 
thus  as  meaning  all  goods  and  truths  (see  above,  n.  72)  ;  and  from 
the  signification  of  "in  My  right  hand,"  as  meaning,  in  reference 
to  the  Lord,  what  is  from  Him  (see  also,  n.  72).  From  this  it  is 
clear  that  by  "the  mystery  of  the  seven  stars  which  thou  saw- 
est" is  signified  revelation  of  goods  and  truths,  which  are  all  from 
Him. 

89.  "And  the  seven  golden  lampstands"  signifies  also  of  the 
things  in  the  new  heaven  and  7iezc  earth. — This  is  evident  from 
the  signification  of  the  "seven  lampstands,"  as  meaning  the  new 
heaven  and  the  new  church  (see  above,  n.62).  They  mean  goods 
and  truths  for  those  who  are  in  the  new  heaven  and  the  new 
church,  because  in  the  internal  sense  they  are  thus  closely  con- 
nected with  what  immediately  precedes ;  for  things  that  appear 
disconneded  in  the  sense  of  the  letter,  in  the  internal  sense  are 
continuous  (see  above,  n.  17). 

90.  "  The  seven  stars  are  the  angels  of  the  seven  churches" 
signifies  those  who  receive  goods  and  tniths  from  the  Lord. — This 


I02  APOCALYPSE  EXPLAINED. 

is  evident  from  the  sig-nification  of  the  "seven  stars,"  as  meaning 
goods  and  truths,  all  from  the  Lord  (see  above,  n.  72)  ;  also  from 
the  signification  of  "angels,"  as  meaning  those  in  the  heavens  who 
are  in  like  correspondent  good  and  truth  with  those  in  the  church 
(of  which  more  in  what  follows) ;  also  from  the  signification  of 
"seven  churches,"  as  meaning  all  who  are  in  truths  from  good,  or 
in  faith  from  charity,  thus  all  who  are  of  the  church  (see  above,  n. 
20).  From  all  this  together,  it  follows  as  a  conclusion  that  by 
"the  seven  stars  are  the  angels  of  the  seven  churches"  are  signi- 
fied all  who  receive  goods  and  truths  from  the  Lord.  By  "  angels  " 
are  here  signified  those  in  heaven  who  are  in  like  correspondent 
good  and  truth  with  those  in  the  church,  because  the  whole  heaven 
is  divided  into  societies,  and  the  societies  are  arranged  according 
to  affections  for  good  and  truth  in  general  and  in  particular. 
These  societies  correspond  to  those  on  earth  who  are  in  like  affec- 
tions for  good  and  truth.  All  these  societies  are  called  "angels  ;" 
and  each  one  is  called  an  "  angel ;"  and  a  society  when  viewed 
from  a  distance,  and  so  presented  as  to  be  seen  as  a  one,  appears 
as  a  single  angel  (see  Heaven  and  Hell,  n.  62,  68-72).  Moreover,  there  is 
a  complete  correspondence  of  heaven  with  the  church,  or  of  an- 
gels of  heaven  with  men  of  the  church  ;  through  this  correspond- 
ence heaven  makes  a  one  w-ith  the  church.  From  all  this  it  is 
clear  what  is  here  signified  by  the  "  angels  of  the  seven  churches," 
and  in  the  following  chapter  by  the  "angel"  of  each  church,  where 
it  is  said,  "Write  to  the  angel  of  the  Ephesian  church,"  "to  the 
angel  of  the  church  of  the  Smyrnaeans,"  "to  the  angel  of  the 
Pergamean  church,"  "to  the  angel  of  the  church  of  Thyatira,"  "to 
the  angel  of  the  church  in  Sardis,"  "to  the  angel  of  the  Phila- 
delphian  church,"  and  "to  the  angel  of  the  Laodicean  church;" 
the  command  evidently  was  to  write,  not  to  angels  but  to  church- 
es, that  is,  to  those  who  are  in  such  good  and  truth  from  the  Lord 
and  who  are  described  by  each  church  (of  whom  we  shall  treat 

in  what  follows).  (That  in  the  Word  by  "  angel  "  nothing  else  is  meant  but 
good  and  truth  which  are  from  the  I^ord  with  angel  and  man,  will  be  more  fully 
shown  in  the  following  pages ;  in  the  meantime  see  what  is  shown  concerning  the 
heavens  and  angelic  societies  in  Heaven  and  Hell,  since  without  knowledge  of 
these  things  from  that  source,  what  is  said  of  angels  in  the  following  pages  can 
be  but  little  understood ;  for  knowledge  must  precede  if  the  understanding  is  to  be 
enlightened.) 

91.  "And  the  seven  lampsiands  which  fhou  sawesf  are  the 
seven  churches"  signifies  f/iai  all  such  are  i7i  the  7iew  heaven 
and  the  new  church. — This  is  evident  from  the  signification  of  the 
"seven  lampstands,"  as  meaning  the  new  heaven  and  the  new 


CHAP.   I..   VERSE  20.— N.  9I.  IO3 

church  (see  above,  n.  62)  ;  also  from  the  signification  of  the  "seven 
churches,"  as  meaning;  those  who  are  in  truths  from  good  or  in 
faith  from  charity  (see  above,  n.  20).  From  this  it  is  clear  that  by 
the  "seven  lampstands  are  the  seven  churches"  all  who  will  be 
in  the  new  heaven  and  the  new  church  are  signified. 

All  things  in  the  Apocalypse  have  regard  to  that  which  is  t-ig- 
nified  by  the  "seven  golden  lampstands,"  that  is,  to  the  new 
heaven  and  the  new  church,  as  their  end  and  conclusion  ;  conse- 
quently, these  are  treated  of  in  the  final  chapters.  The  remaining 
things  that  come  between  are  such  things  as  stand  in  the  way,  and 
are  to  be  removed,  as  what  is  said  of  the  "dragon"  and  of  the 
"beasts  of  Babylon."  When  these  no  longer  oppose,  or  when 
they  are  remo\'ed,  the  new  heaven  and  the  new  church  come  forth 
and  are  manifest. 


I04  APOCALYPSE  EXPLAINED. 


CHAPTER    I  I  . 


TO   the  angel  of  the   Ephesian  Church  write : 
These  things  saith  He  that  holdeth  the  seven 
stars  in  His  right  hand  ;   He  that  walketh  in 
the  midst  of  the  seven  golden  lampstands  ; 

2.  I  know  thy  works,  and  thy  toil,  and  thy  endur- 
ance, and  that  thou  canst  not  bear  the  evil,  and  hast 
tried  them  that  say  that  they  are  apostles,  and  they  are 
not,  and  hast  found  them  liars  ; 

3.  And  hast  borne  and  hast  endurance,  and  for  My 
name's  sake  hast  toiled,  and  hast  not  failed. 

4.  But  I  have  against  thee,  that  thou  hast  left  thy 
first  charity. 

5.  Be  mindful,  therefore,  of  whence  thou  hast  fallen, 
and  repent,  and  do  the  first  works  ;  but  if  not,  I  will 
come  unto  thee  quickly,  and  will  move  thy  lampstand 
out  of  its  place,  except  thou  repent. 

6.  But  this  thou  hast,  that  thou  hatest  the  works  of 
the  Nicolaitans,  which  I  also  hate. 

7.  He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  to  the  churches.  To  him  that  overcometh  will  I 
give  to  eat  of  the  tree  of  life,  which  is  in  the  midst  of 
the  paradise  of  God. 

8.  And  to  the  angel  of  the  church  of  the  Smyrneans 
write  :  These  things  saith  the  First  and  the  Last,  who 
was  dead  and  is  alive  : 

9.  I  know  thy  works,  and  afili6lion,  and  poverty,  but 
thou  art  rich  ;  and  the  blasphemy  of  them  who  say  that 


CHAP  IKK    II.  105 

tluy  arc  Jews,  and  they  are  not,  but  are  a  synagogue 
of  Satan. 

10.  Fear  not  the  things  which  thou  art  to  suffer. 
Behold,  the  devil  is  about  to  cast  some  of  you  into  con- 
finement, that  ye  may  be  tried  ;  and  ye  shall  have 
aftliclion  ten  days  :  be  thou  faithful  even  till  death,  and 
I  will  give  thee  the  crown  of  life. 

I  I.  He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  to  the  churches.  He  that  overcometh  shall  not 
be  hurt  by  the  second  death. 

12.  And  to  the  angel  of  the  church  jn  Pergamum 
write  :  These  things  saith  He  that  hath  the  sharp  two- 
edged  sword, 

13.  I  know  thy  works,  and  where  thou  dwellest, 
where  Satan's  throne  is  ;  and  thou  boldest  My  name, 
and  didst  not  deny  My  faith,  even  in  the  days  wherein 
Antipas  was  My  faithful  martyr,  w^ho  was  slain  among 
you.  where  Satan  dwelleth. 

14.  But  I  have  against  thee  a  few^  things  :  that  thou 
hast  there  them  that  hold  the  doclrine  of  Balaam, 
w^ho  tauofht  Balak  to  cast  a  stumblinsf-block  before  the 
children  of  Israel,  to  eat  idol-sacrifices,  and  to  commit 
whoredom. 

15.  So  thou  also  hast  them  that  hold  the  doctrine 
of  the  Xicolaitans,  w^hich  thing  I  hate. 

16.  Repent ;  or  else  I  will  come  to  thee  quickly,  and 
vi^ill  fight  against  them  with  the  sw^ord  of  My  mouth. 

17.  He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  to  the  churches.  To  him  that  overcometh,  to  him 
will  I  give  to  eat  of  the  hidden  manna  ;  and  will  give  him 
a  white  stone,  and  upon  the  stone  a  new  name  written, 
w'hich  no  one  know^eth  except  he  that  receiveth. 

1 8.  And  to  the  angel  of  the  church  in  ThyatirawTite : 
These  things  saith  the  Son  of  God,  that  hath  His  eyes 
as  a  flame  of  fire,  and  His  feet  like  burnished  brass, 


I06  APOCALYPSE    EXPLAINED. 

19.  I  know  thy  works  and  charity,  and  ministry 
and  faith,  and  thine  endurance,  and  thy  works,  and 
the  last  to  be  more  than  the  first. 

20.  But  I  have  arainst  thee  a  few  thingfs  ;  that  thou 
sufferest  the  woman  Jezebel,  that  calleth  herself  a 
prophetess,  to  teach  and  to  seduce  My  servants  to 
commit  whoredom,  and  to  eat  idol-sacrifices. 

21.  And  I  gave  her  time  that  she  might  repent  of 
her  whoredom ;  and  she  repented  not. 

22.  Behold,  I  cast  her  into  a  bed,  and  those  that 
commit  adultery  with  her  into  great  aftliction,  except 
they  repent  of  their  works. 

23.  And  her  sons  I  will  kill  with  death  ;  and  all  the 
churches  shall  know  that  I  am  He  that  searcheth  the 
reins  and  hearts ;  and  I  will  give  to  each  one  of  you 
according  to  your  works. 

24.  But  unto  you  I  say,  and  unto  the  rest  in  Thy- 
atira,  as  many  as  have  not  this  doctrine,  and  who  have 
not  known  the  depths  of  Satan,  as  they  say;  I  put 
upon  you  no  other  burden. 

25.  Howbeit,  that  which  ye  have,  hold  till  I  come. 

26.  And  he  that  overcometh  and  keepeth  My  works 
unto  the  end,  I  will  give  him  power  over  the  nations. 

27.  And  he  shall  rule  them  with  an  iron  rod;  as 
earthen  vessels  shall  they  be  shivered,  as  I  also  have 
received  from  My  Father. 

28.  And  I  will  give  him  the  morning  star. 

29.  He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches. 


92.  In  the  preceding  pages  it  has  been  told  what  is  meant 
by  the  "seven  churches"  and  by  the  "angels"  thereof;  namely, 
by  the  "seven  churches"  all  who  are  in  truths  from  good,  and  by 
the  "seven  angels  "  all  in  heaven  that  correspond  to  these  (see  n. 
20,  90)  ;  and  smce  heaven  and  the  church  make  one  by  corre- 
spondence, it  is  said  in  what  follows,  "To  the  angel  of  the  church 
write,"  and  not,  Write  to  the  church.    It  is  so  said  for  this  rea- 


CHAP.    II.,    PKKl  ACi:. — X.   93.  107 

son  also,  that  there  must  be  correspondence  in  order  that  tlie 
church  may  be  a  church  with  man  ;  if  there  were  no  corre- 
spondence, there  would  be  no  communication  of  heaven,  thus 
no  heaven,  with  man ;  and  if  heaven  were  not  with  him  neither 

would  the  church  be  with  him.  {'^ccThe  Doflrine  of  the  Nnv  yerusalem, 
n.  241-248.  What  the  correspondence  of  the  man  of  the  church  with  heaven  is, 
cannot  be  told  in  a  few  words,  but  whoever  desires  may  be  taught  what  it  is  in  what 
is  said  and  shown  in  Heaven  and  Hell,  n.  87-115  and  291-310.)        In   a   word, 

there  is  correspondence  when  man  has  become  spiritual,  and  man 
becomes  spiritual  when  he  acknowledges  the  Divine  and  espe- 
ciallv  the  Lord,  and  loves  to  live  according  to  the  precepts  in  the 
Word,  for  when  he  does  this  he  is  conjoined  with  heaven  ;  and 
then  between  the  spiritual  and  the  natural  with  him  there  is  corre- 
spondence. I  am  aware  that  to  many  these  things  seem  to  be 
beyond  comprehension  ;  but  the  reason  is  that  it  is  not  the  delight 
of  their  love  to  know  about  them  ;  if  it  were,  not  only  would  they 
perceive  them  clearly,  they  would  also  be  eager  to  know  much 
more  of  such  things  ;  for  a  man  earnestly  desires  what  he  loves, 
and  what  he  loves  is  his  delight ;  moreover,  whatever  is  loved 
enters  both  with  joy  and  with  light  into  the  idea  of  the  mind. 

93,  The  angel  of  the  Ephesian  church  is  the  first  here  writ- 
ten to  ;  and  by  the  angel  of  that  church  all  those  in  the  church  are 
meant  who  are  in  knowledges  of  truth  and  good,  thus  in  know- 
ledges of  such  things  as  are  of  heaven  and  of  the  church,  and  who 
still  are  not,  or  not  yet,  in  a  life  according  to  them.  By  these  know- 
ledges are  especially  meant  doctrinals ;  and  do6trinals  alone,  or 
knowledges  of  good  and  truth  alone,  do  not  make  a  man  spiritual, 
but  a  life  according  to  them  ;  for  doflrinals  or  knowledges  without 
a  life  according  to  them  abide  only  in  the  memor\'  and  in  thought 
therefrom,  and  all  things  that  abide  there  only,  abide  in  the  natural 
man  ;  consequently  a  man  does  not  become  spiritual  until  these 
enter  the  life,  and  they  enter  the  life  when  a  man  wills  the  things 
which  he  thinks,  and  consequently  does  them.  That  this  is  so  any 
one  can  see  from  this  alone,  that  although  one  knows  all  the  laws 
of  moral  and  civil  life,  if  he  does  not  live  according  to  them  he  is 
not  a  moral  and  civil  man  ;  he  may  talk  about  them  more  learn- 
edly than  others,  but  still  he  is  condemned.  It  is  the  same  with 
one  who  knows  the  ten  precepts  of  the  decalogue,  so  as  to  be  able 
even  to  e.xplain  and  discourse  about  them  with  intelligence,  and 
yet  does  not  live  according  to  them.  Those,  therefore,  within  the 
church  who  are  in  knowledges  of  such  things  as  pertain  to  the 
church,  that  is,  who  are  in  knowledges  of  truth  and  good  from  the 
Word,  but  are  not,  or  not  vet,  in  a  life  according  to  them,  are  here 
first  treated  of  and  these  are  described  by  the  things  written  to 
the  angel  of  the  Ephesian  church.. 


I08  APOCALYPSE    EXPLAINED. 


EXPOSITION. 

VERSES    1-7. 

Q^»  "  To  the  angel  of  the  Ephesian  church  write :  These  things  saith  He  that  hold- 
eth  the  seven  stars  in  His  right  hand ;  He  that  walheth  in  the  midst  of  the  seven  golden 
lampstands  ;  I  know  thy  worlis  and  thy  toil,  and  thy  endurance,  and  that  thou  canst  not  bear 
the  evil,  and  hast  tried  them  that  say  that  they  are  apostles  and  they  are  not,  and  hast 
found  them  liars :  and  hast  borne  and  hast  endurance,  and  for  My  name's  sahe  hast  toiled, 
and  hast  not  failed.  But  I  have  against  thee  that  thou  hast  left  thy  first  charity.  Be 
mindful  therefore  of  whence  thou  hast  fallen,  and  repent,  and  do  the  first  works  ;  but  if  not  I 
will  come  unto  thee  quickly,  and  will  move  thy  lampstand  out  of  its  place,  except  thou  repent. 
But  this  thou  hast,  that  thou  hatest  the  works  of  the  Nicolaitans,  which  I  also  hate.  He  that 
hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches  ;  To  him  that  overcometh  will 
I  give  to  eat  of  the  tree  of  life  which  is  in  the  midst  of  the  paradise  of  God." 

I.  "To  the  angel  of  the  Ephesian  church  write"  signifies  to  those  ivithin  the 
church  7vho  are  in  kno7i<lcdges  of  truth  and  good  from  the  Word,  for 
remembrance  [11.  95]  ;  "these  things  saith  He  that  holdeth  the  seven 
stars  in  His  right  hand"  signifies  from  ivhotn  are  all  knozvledges  of 
good  and  truth  [n.  96]  ;  "He  that  wal/ceth  in  the  midst  of  the  seven 
golden  lampstands  "  signifies  y)-^w  ichom  is  life  to  all  in  the  new  heaven 
aftd  the  netu  church  [n.  97]. 

3.  "/  know  thy  works,  and  thy  toil,  and  thy  endurance,"  signifies  all  things 
that  they  think,  loill,  and  do,  thus  all  things  of  love  and  faith  in  the 
spiritual  and  in  the  natural  man  [n.  98]  ;  ["and  that  thou  canst  not 
bear  the  evil"  signifies  that  they  put  aioay  eiils,  n.  99]  ;  "and  hast 
tried  them  that  say  they  are  apostles  and  they  are  not,  and  hast 
found  them  liars,"  signifies  and  falsities,  so  far  as  they  are  able  to  search 
them  out  [n.  100]. 

3.  "And  hast  borne,  and  hast  endurance,"  signifies  resistance  against  those 

who  assail  truths  of  faith,  and  diligence  in  instructing  [n.  loi]  ;  "and 
for  My  name's  sake  hast  toiled"  signifies  acknowledgment  of  the  Lord 
and  of  kjiowledges  of  truth  that  have  respect  to  Him  [n.  102];  "and 
hast  not  failed"  signifies  so  far  as  they  could  [n.  103]. 

4.  "But  I  have  against  thee  that  thou  hast  left  thy  first  charity"  signifies 

that  thcv  do  not  make  such  a  life  as  those  lived  Tcho  locre  in  the  church 
at  its  beginning  the  essential  of  kno7vledges  [n.  104]. 

5.  "Be  mindful  therefore  of  whence  thou  hast  fallen,  and  repent,  and  do  the 

first  works,"  signifies  remembrance  of  former  things,  and  thus  remem- 
brance  of  having  deviated  from  the  truth,  and  this  in  order  that  the 
good  of  life  of  the  church  at  its  begintiing  may  come  into  mind  [n.  105]  ; 
"but  if  not  I  will  come  unto  thee  quickly,  and  will  move  thy  lampstand 
out  of  its  place,  except  thou  repent,"  signifies  that  if  not,  it  is  certain 
that  hear' en  cannot  be  gi^'en  [n.  106]. 

6.  "But  this  thou  hast,  that  thou  hatest  the  works  of  the  Nicolaitans,  which 

I  also  hate,"  signifies  att  aversion,  given  from  the  Divine,  tozvards  those 
7vho  separate  good  from  truth,  or  charity  from  faith,  frotn  which  sep- 
aration there  is  no  life  [n.  roy]. 

7.  "He  thai  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches" 

signifies  that  he  7vho  understands  should  hearken  to  7vhat  Divine  truth 
going  forth  from  the  Lord  teaches  and  says  to  those  who  are  of  His 
church  [n.  108]  ;  "To  him  that  overcometh  will  I  give  to  eat  of  the 
tree  of  life"  signifies  that  he  'who  receives  in  the  heart  shall  be  filled 
with  good  of  love,  and  zvitli  heavenly  joy  therefrom  [n.  109];  "which  is 
in  the  midst  of  the  paradise  of  God"  signifies  that  all  kno7vledges  of 
good  and  truth  ?«  heaven  and  in  the  church  look  thereto  and  go  forth 
therefrom  [n.  no]. 

95.    [  Verse  I.]    "  To  the  angel  of  the  Ephesian  church  write  " 


CHAP.    II.,    VERSE    I. — N.   96.  IO9 

signifies  to  those  -within  the  church  icho  arc  in  knowledges  of  trtith 
ayid  good  from  the  Word,  for  remembrance. — This  is  evident 
from  the  signification  of  "writing,"  as  meaning  for  remembrance 
{A.C.,  n.  8620).  It  means  to  those  within  the  church  who  are  in 
knowledges  of  truth  and  good  from  the  Word,  because  these  are 
meant  by  the  "angel  of  the  Ephesian  church."  That  these  are 
meant  isevident  from  the  things  written  to  the  angel  of  that  church. 
What  is  meant  by  the  angel  of  each  church  can  be  known  only 
from  the  internal  sense  of  the  things  written  to  each  church.  It 
is  SA\<\,  from  the  internal  sense,  since  all  things  in  the  Apocalypse 
are  prophetic,  and  things  prophetic  can  be  explained  only  by  the 
internal  sense.  Who  that  reads  the  Prophets  does  not  see  that 
there  are  arcana  therein  that  are  more  abstruse  than  the  plain 
meaning  of  the  letter?  And  since  these  arcana  cannot  be  seen  by 
the  merely  natural  man,  those  who  account  the  Word  holy  pass 
those  things  by  that  they  do  not  understand,  acknowledging  that 
there  is  a  hidden  meaning  therein  that  is  unknown  to  them,  and 
that  some  call  mystical.  That  this  is  the  spiritual  of  the  Word 
is  recognized  by  some,  because  they  think  of  the  Word  as  being 
in  its  bosom  spiritual  for  the  reason  that  it  is  Divine.  Never- 
theless, it  has  been  unknown  heretofore  that  this  is  the  spiritual 
sense  of  the  Word,  that  the  W' ord  is  understood  in  this  sense  by 
angels,  and  that  by  means  of  this  sense  there  is  conjunction  of 

heaven  with  the  man  of  the  church    (see  Heaven  and  Hcll,  n.  303-310). 

Those  who  are  in  knowledges  of  truth  and  goody;-<?;«  the  VVo?'da.re 
meant  by  the  "angel  of  the  Ephesian  church,"  because  by  know- 
ledges of  truth  and  good  are  meant  the  do6lrinals  of  the  church, 
and  only  from  the  Word  can  dodlrinals  be  obtained.  Why  it  is 
said,  "To  the  angel  of  the  church  ....  write,"  and  not,  To  the 
church,  may  be  seen  above  (n.  92). 

96.  "These  things  saifh  He  that  holdeih  the  seven  stars  in 
His  right  hand"  signifies  from  whom  are  all  knowledges  of  good 
arid  truth. — This  is  evident  from  the  signification  of  "  seven  stars," 
as  meaning  all  knowledges  of  good  and  truth  (see  above,  n.  72)  ; 
and  from  the  signification  of  "  right  hand,"  as  meaning,  in  reference 
to  the  Lord,  what  is  from  Him  (see  above,  n.  72,  79)  ;  therefore  by 
these  words, "  that  holdeth  the  seven  stars  irt  His  right  hand,"  is  sig- 
nified that  from  the  Lord  are  all  knowledges  of  good  and  truth.  It 
is  said  that  He  saith  this  "  who  holdeth  the  seven  stars  in  His  right 
hand,  and  walketh  in  the  midst  of  the  [seven]  golden  lampstands," 
because  by  "stars"  are  signified  knowledges  of  good  and  truth, 
and  by  "  golden  lampstands ''  a  new  heaven  and  a  new  church. 
There  is  thus  prefixed  to  each  description  of  a  church  a  Divine 


no  APOCALYPSE    EXPLAINED. 

charadleristic  that  indicates  the  subjeci;  treated  of  (as  to  the  de- 
scriptions of  the  churches  that  follow,  verses  8,  12,  18  ;  chap.  iii.  i, 
7,  14).  It  is  so  prefixed  because  everything  of  the  church  is  from 
the  Lord.  From  this  it  is  clear  also  why  the  Lord,  in  respect  to 
His  Divine  Human,  is  described  in  the  first  chapter  by  the  repre- 
sentatives that  were  seen  by  John,  namely,'  that  from  these  might 
be  taken  what  was  to  be  prefixed  to  the  description  of  each  church, 
for  a  testimony  and  a  memorial  that  everything  of  the  church  is 
from  the  Lord,  and  in  fa6l  from  His  Divine  Human  ;  for  from  this 
every  good  of  love  goes  forth  and  every  truth  of  faith,  and  these 
constitute  the  church.  What  immediately  goes  forth  from  His 
Divine  itself  does  not  reach  man,  because  His  Divine  itself  is  in- 
visible and  therefore  does  not  come  into  the  thought,  and  what 
does  not  come  into  thought  does  not  come  into  faith  ;  for  every- 
thing that  is  of  faith  must  be  thought.  That  the  Son  of  man,  who 
is  described  (in  chap,  i.)  by  the  representatives  seen  by  John,  is 
the  Lord  in  respe6l  to  the  Divine  Human,  and  Divine  truth  going 
forth  therefrom,  see  above  (n.  63).  Knowledges  of  truth  and 
good  are  here  treated  of  first,  because  they  are  the  first  things  of 
the  church  ;  for  no  one  can  be  initiated  into  faith  and  charity, 
which  constitute  the  church,  except  by  means  of  knowledges  from 

the  Word  that  pertain  to  the  church  (see  what  is  appended  to  n.  356  of 
Heaven  and  Hell  horn  the  Arcana  Caelestia). 

97,  "He  that  walketh  in  the  midst  of  the  seven  golden  lamp- 
stands"  signifies y)-^;;/  rvhom  is  life  to  all  in  the  nezv  heaven  atid 
the  new  church. — This  is  evident  from  the  signification  of  "walk- 
ing," as  meaning  to  live,  and  in  reference  to  the  Lord,  Life  itself 
(of  which  more  will  be  said  in  what  follows)  ;  and  from  the  signi- 
fication of  "seven  golden  lampstands,"  as  meaning  all  in  the  new 
heaven  and  in  the  new  church  (see  above,  n.  62).  From  this  it  is 
clear  that  the  Lord  was  seen  "  [walking]  in  the  midst  of  the  lamp- 
stands,"  because  "midst"  signifies  inmost;  "lampstands"  signify 
heaven  and  the  church,  and  "walking"  signifies  life;  and  to  be 
"in  the  midst"  signifies,  in  reference  to  the  Lord,  to  be  in  all  that 
are  round  about  Him.  By  this,  therefore,  it  was  represented  that 
all  life  of  faith  and  love  in  heaven  and  in  the  church  is  from  Him 

(see  above,  n.  84).  (That  "midst"  denotes  the  inmost  and  the  centre  from 
which,  see  A.C..  n.  1704,  2940,  2973,  7777.  That  the  Lord  is  the  common  centre 
from  whom  is  all  diredlion  and  determination  in  heaven,  see  Heaven  and  Hell,  n. 
123,  124.  That  the  extension  of  the  light  of  heaven,  which  is  Divine  truth  going 
forth  from  the  Lord,  from  which  angels  have  intelligence  and  wisdom,  is  effected 
also  from  the  midst  into  those  who  are  round  about,  see  the  same,  n.  43,  50,  189.) 

That  "walking"  signifies  living,  and  in  reference  to  the  Lord,  Life 
itself,  is  from  appearances  in  the  spiritual  world,  where  every  one 


CHAP.   II.,   VERSE    I. — X.   97.  Ill 

walks  according  to  his  life,  the  evil  in  no  other  ways  than  those 
that  lead  to  hell,  and  the  good  in  no  other  ways  than  those  that 
lead  to  heaven  ;  consequently  all  spirits  are  known  there  from  the 
ways  wherein  the^•  are  walking.  Moreo\'er,  ways  actually  appear 
there ;  but  to  the  evil  ways  towards  hell  only,  and  to  the  good, 
wavs  towards  heaven  only  ;  and  thus  every  one  is  brought  to  his 
own  society.     From  this  it  is  that  "walking"  signifies  living.    (Of 

these  ways,  and  walking  therein,  in  the  spiritual  world,  see  Heaven  and  Hell,  n.  195, 

479, 534, 590 ;  and  Last  Judgment,  n.  48.)  That  in  the  Word  "  ways  "  sig- 
nify truths  or  falsities,  and  "  walking"  signifies  living,  may  be  seen 
from  many  passages  therein  ;  I  will  cite  only  a  few  here  by  way 
of  proof.     In  Isaiah  : 

"We  have  sinned  against  Jehovah;  they  would  not  walk  in  His  ways, 
neither  have  they  heard  His  law"  (xlii.  24). 

In  Moses : 

"If  ye  shall  keep  the  commandments,. . .  .by  loving  Jehovah  your  God. 
by  walking  in  all  His  ways"  {Deut.  xi.  22). 

In  the  same, 

"Thou  shalt  keep  all  this  commandment  to  do  it by  loving  Jehovah 

thy  God,  and  walking  in  His  ways  all  the  days  "  {Deut.  xix.  g  ; 
xxvi.  17). 

In  the  same, 

"  I  will  set  My  tabernacle  in  the  midst  of  you,. . .  .and  I  will  walk  in  the 
midst  of  you,  and  I  will  be  to  you  for  a  God"  {Lev.  xxvi.  11,  12). 

In  the  same, 

"Jehovah  thy  God  walketh  in  the  midst  of  thy  camp,.  . .  .  therefore  shall 
thy  camp  be  holy  "  {Deut.  xxiii.  14). 

In  Isaiah  : 

"  Remember,  O  Jehovah, how  I  have  walked  before  Thee  in  truth  " 

(xxxviii.  3). 

In  the  same, 

"  He  entereth  into  peace, ....  walking  in  uprightness  "  (Ivii.  2). 

In  Malachi: 

"  He  walked  with  me  in  peace  and  uprightness"  (ii.  6). 

In  David  : 

"Thou  hast  delivered  my  feet  from  falling,  that  I  may  walk  before  God 
in  the  light  of  the  living"  {Psalm  Ivi.  13). 

In  John  : 


112  APOCALYPSE    EXPLAIM:1J. 

Jesus  said,  "  I  am  the  light  of  the  world  ;  he  that  followeth  Me  shall  not 
walk  in  the  darkness,  but  shall  have  the  light  of  life"  (viii.  12). 

In  the  same, 

"Yet  a  little  while  is  the  light  with  you  ;  walk  while  ye  have  the  light, 
that  darkness  overtake  you  not ;  and  he  that  walketh  in  darkness 
knoweth  not  whither  he  goeth.  While  ye  have  the  light  believe  on 
the  light  "  (xii.  35,  36). 

In  Mark  : 

"The  Pharisees  and  Scribes  ask  Him,  Why  walk  not  Thy  disciples  accord- 
ing to  the  tradition  of  the  elders?"  (vii.  5.) 

In  Moses  : 

"  If  ye  walk  contrary  to  Me,  and  will  not  hearken  to  My  voice,  I  will  also 
walk  contrary  to  you"  (Lev.  xxvi.  21,  23,  24,  27). 

In  Isaiah  : 

"  This  people  that  walk  in  darkness  have  seen  a  great  light ;  they  that 
dwell  in  the  land  of  the  shadow  of  death,  upon  them  hath  the  light 
shined  "  (ix.  2). 

In  Micah  : 

"All  the  peoples  walk  in  the  name  of  their  god,  and  we  will  walk  in  the 
name  of  Jehovah  our  God  "  (iv,  5). 

In  Isaiah  : 

"  Who  among  you  feareth  Jehovah  ? ....  he  that  walketh  in  darkness,  who 
hath  no  light"  (1.  10); 

besides  many  other  passages 

(as  in  Jer.  xxvi.  4;  Ezek.  v.  6  ;  xx.  13,  16  ;  Zech.  x.  12  ;  Luke  i.  6). 

From  these  passages  it  can  be  seen  that  "walking,"  in  the  spiritual 
sense,  signifies  living ;  and  as  it  signifies  living,  so  in  reference  to 
the  Lord,  as  in  this  passage,  it  signifies  Life  itself,  for  the  Lord 
is  Life  itself,  and  all  others  are  recipients  of  life  from  Him  (see 
above,  n.  82,  84). 

98.  ^Verse  2.]  "/  knoM  thy  works,  and  thy  toil,  and  thy  endur- 
ance," signifies  all  things  that  they  zcill,  think,  and  do,  tints  all 
things  of  love  and  faith  in  the  spiritual  and  in  the  iiatural  mail. — 
This  is  evident  from  the  signification  of  "works,"  as  meaning  the 
things  that  are  of  the  will  and  love  (of  which  in  what  follows)  ; 
and  from  the  signification  of  "  toil,"  as  meaning  the  things  that  are 
of  thought  and  faith  (of  which  also  in  what  follows)  ;  and  from  the 
signification  of  "endurance,"  as  meaning  things  done  from  will 
and  thought,  or  the  things  that  these  do.     But  it  can  hardly  be 


CHAP.   II.,  VERSE   2. — N.  9S.  II3 

comprehended  that  this  is  the  meaning-  of  these  words,  unless  it  is 
known  that  all  things  done  by  man  flow  out  from  interiors  belong- 
ing to  his  mind,  also  that  the  mind  is  the  all  in  everything  that 
man  does,  and  that  the  body  is  a  mere  obedience  through  which 
is  exhibited,  in  a  form  visible  to  the  eye,  that  which  the  min<l  wills 
and  thinks.  This  is  why  the  external  things  here  mentioned, 
"works,"  "toil,"  and  "endurance,"  signify  willing,  thinking,  and 
consequent  doing,  or  what  is  the  same,  loving,  believing,  and  con- 
sequent bringing  forth  in  a<5l.  Even  yet  these  things  are  not  com- 
prehensible, unless  it  is  also  known  that  man  has  two  capacities, 
called  will  and  understanding,  and  that  these  two  capacities  are 
meant  by  the  term  "  mind  ;"  also  that  man  has  an  internal  and  an 
external, — an  internal  in  the  light  of  the  spiritual  world,  and  an 

external  in  the  light  of  the  natural  world.  (Thi  Will  and  the  Under- 
standing are  treated  of  in  The  Dodrine  of  the  New  yerusalem,  n.  28-35  ;  and  the 
Internal  and  the  External  Man,  n.  36-52.)     When  this  is  understood,  it  may 

be  known  that  by  "works,"  in  the  spiritual  sense,  is  meant  every- 
thing that  man  wills  and  loves,  and  by  "toil"  everything  that  man 
thinks  or  believes,  and  by  "endurance"  everything  that  man  does 
from  these.  [2.]  But  leaving  these  matters,  as  being,  perhaps, 
too  little  known  about  and  therefore  too  obscure  to  be  clearly 
apprehended,  let  us  consider  this  point  only,  that  by  "works,"  in 
the  spiritual  sense,  are  meant  all  things  that  are  of  man's  will  or 
love ;  and  this,  for  the  reason  that  in  these  descriptions  of  the 
seven  churches,  it  is  said  first  to  each  of  them,  "I  know  thy 
works  ;"  as  in  verses  8,  9, 

"  To  the  angel  of  the  church  in  Symrna  write  :  these  things  saith  the  First 
and  the  Last, ....  I  know  thy  works,  and  afflicflion,  and  poverty  ;" 

verses  12,  13, 

"To  the  angel  of  the  church  in  Pergamum  write:  These  things  saith  He 
that  hath  the  sharp  two-edged  sword,  I  know  thy  works,  and  where 
thou  dwellest ;" 

verses  iS,  19, 

"To  the  angel  of  the  church  in  Thyatira  write:  These  things  saith  the 
Son  of  God, ....  I  know  thy  works  and  charity  ;" 

chap,  iii.,  verse  1, 

"To  the  angel  of  the  church  in  Sardis  write:  These  things  saith  He  that 

hath  the  seven  spirits  of  God, I  know  thy  works,  that  thou  art 

said  to  live ;" 

verses  7,8, 

"To  the  angel  of  the  church  in  Philadelphia  write:  These  things  saith 
He  that  is  holy.  He  that  is  true I  know  thy  works  ;" 


114  APOCALYPSE  EXPLAINED. 

and  verses  14,  15, 

"To  the  angel  of  the  Laodicean  church  write:  These  things  saith  the 
Amen,  the  faithful  and  true  witness, ....  I  know  thy  works." 

[3.]  As  it  is  here  said  to  each,  "  I  know  thy  works,"  it  is  clear 
that  "works"  signify,  in  general,  all  things  of  the  church  ;  and  as 
all  things  of  the  church  have  reference  to  love  and  faith,  these  are 
what  are  meant  in  the  spiritual  sense  by  "works."  These  are 
meant  in  the  spiritual  sense  by  "works,"  because  every  work  or 
deed  or  acl,  that  to  all  appearance  is  done  from  the  body,  is  not 
done  from  the  body,  but  is  done  by  means  of  the  body  from 
man's  will  and  thought,  for  not  a  particle  of  the  body  moves  itself 
except  from  the  will  and  thought.  From  this  it  is  that  "works" 
signify,  not  the  things  that  appear  in  outward  form,  but  the  things 
of  will  and  thought.  That  this  is  so  is  known  to  every  one  who 
refle6ts.  Who  that  is  wise  estimates  a  man  by  his  deeds  alone, 
and  not  by  his  will?  If  the  will  is  good  he  approves  of  the  deeds  ; 
but  if  the  will  is  evil  he  does  not  approve  of  the  deeds.  He  sees 
the  deeds,  but  interprets  them  according  to  the  intention  of  the 
will.  He  who  is  spiritual  is  still  less  concerned  with  the  deeds, 
but  explores  the  will ;  for  the  reason  already  given,  that  deeds 
in  themselves  are  nothing,  but  all  that  they  are  is  from  the  will, 
for  deeds  are  the  will  in  a6l.  It  is  said  will^  but  in  the  spiritual 
sense  love  is  meant,  for  a  man  wills  what  he  loves,  and  he  loves 
what  he  wills.     Man's  will  is  only  a  receptacle  of  his  love.     (See 

what  is  said  and  shown  in  The  Dofirineof  the  Neivycrusalem,  on  that  facuUy  of  man, 

n. 28-35;  andinj^^az'^^fl^^j^z/.n. 358,470-484.)  [4.]  Because  "  works "  or 
deeds  in  the  Word  signify  specifically  the  things  that  go  forth  from 
man's  love  or  will,  it  is  often  said  in  the  Word  that  a  man  shall  be 
judged  and  it  shall  be  rendered  unto  him  according  to  his  works  ; 
and  the  meaning  is  according  to  works  in  internal  form,  not  ex- 
ternal ;  as  in  the  following  passages  : 

"  The  Son  of  man  shall  come  in  the  glory  of  His  Father  with  His  angels, 
and  then  shall  He  render  unto  every  man  according  to  his  works" 
{Matt.  xvi.  27). 

"Blessed  are  the  dead  which  die  in  the  Lord  . . :  Yea,  saith  the  Spirit, 
that  they  may  rest  from  their  labors ;  their  works  do  follow  them  " 
(Apoc.  xiv.  13). 

"  I  will  give  unto  each  one  of  you  according  to  his  works  "  (Apoc.  ii.  23). 

"  I  saw  the  dead,  small  and  great,  stand  before  God  ;  and  the  books  were 
opened  ; . . . .  and  the  dead  were  judged  out  of  the  things  which 
were  written  in  the  books,  according  to  their  works.  The  sea  gave 
up  the  dead  which  were  in  it ;  and  death  and  hell  gave  up  those 
that  were  in  them ;  and  they  were  judged  every  one  according  to 
their  works"  {Apoc.  xx.  12,  13). 

"  Behold  I  come,  and  My  reward  is  with  Me,  to  render  to  each  man  ac- 
cording to  his  works"  {Apoc.  xxii.  12). 


CHAP.   II.,  VERSE    2. — N.  98.  II5 

In  ycrcmiah  : 

"  I  will  recompense  them  according  to  their  work,  and  according  to  the 

doiny  of  their  hands"  (.\xv.  14). 
Jehovah,  "  whose  eyes  are  open  upon  all  the  ways  of  the  sons  of  men,  to 

give  every  one  according  to  his  ways  and  according  to  the  fruit  of 

his  works"  (xxxii.  19). 

Elsewhere, 

"  I  will  punish  him  for  his  ways,  and  will  recompense  him  for  his  works  " 

{Hosea  iv.  9). 
"According  to  our  ways  and  according  to  our  works  Jehovah  deals  with 

us  "  (Zich.  i.  6). 

Where  the  Lord  prophesies  respe<5^ing  the  last  j'udgment  He 
considers  works  only,  and  declares  that 

Those  who  have  done  good  works  shall  enter  into  life  eternal,  and  those 
who  have  done  evil  works  into  condemnation  {Alatt.  xxv.  32-46). 

[5.]  That  "works"  signify  the  things  that  are  of  love  and  faith 
the  Lord  also  shows  in  these  words  : 

They  said  to  Jesus,  "  What  shall  we  do  that  we  may  work  the  works  of 
God?  J6sus  answered,  This  is  the  work  of  God.  that  ye  believe  on 
Him  whom  [the  Father]  hath  sent"  (John  vi.  28,  29). 

In  another  place, 

"The  night  cometh,  when  no  man  can  work"  {jfohn  ix.  4). 

"Night"  signifies  the  last  time  of  the  church,  when  there  is  no 
faith,  because  there  is  no  charit}^  {seeA.C,  n.  2353, 6000).  "  Works  "  are 
so  frequently  mentioned,  because  the  sense  of  the  letter  of  the 
Word  is  made  up  solely  of  things  external,  which  belong  to  nature, 
and  which  appear  before  the  eyes ;  and  this  in  order  that  there 
may  be  a  spiritual  sense  in  each  particular,  as  a  soul  in  a  body, 
for  otherwise  the  Word  would  not  be  a  means  of  communication 
with  angels,  for  it  would  be  like  a  house  without  a  foundation  (see 
above,  n.  8,  16).  From  this  also  it  is  that  when  "works"  are 
mentioned,  angels,  who  are  spiritual,  do  not  understand  works, 
but  the  things  from  which  works  spring,  which  are,  as  was  said 
above,  the  will  or  love,  and  thought  therefrom  which  is  of  faith. 

(This  subject  you  will  find  more  clearly  explained  in  Heaven  and  Hell.  n.  470-483. 
where  it  is  shown  that  man  is  after  death  such  as   his   life  was   in  the  world.) 

"Toil,"  in  the  spiritual  sense,  means  all  things  that  man  thinks, 
because  spiritual  toiling  is  thinking.  And  "endurance"  signifies 
all  things  that  man  does,  because  "to  endure"  here  means  to  be 
assiduous,  and  to  put  away  the  obstructions  in  the  natural  man 
that  are  continually  rising  up  and  hindering. 


Il6  APOCALYPSE    EXPLAINED. 

99.  "And  that  thou  canst  not  bear  the  evil"  signifies  that  they 
put  away  evils. — This  is  evident  from  the  signification  of  "  canst 
not  bear,"  as  meaning  to  put  away,  for  what  a  man  cannot  bear 
he  puts  away.  "The  evil"  signify  evils,  because  the  thought  of 
angels  is  abstra<5led  from  persons  ;  when,  therefore,  in  the  sense  of 
the  letter  of  the  Word  "the  evil"  are  mentioned,  angels  think  of 
evils  ;  for  by  "  the  evil,"  men  who  are  evil,  thus  persons,  are  meant 
The  thought  of  angels  is  of  this  charader  because  they  are  in 
heavenly  wisdom,  and  that  wisdom  has  extension  into  the  whole 
of  heaven  ;  if  therefore  they  should  think  with  thought  limited  to 
persons,  that  extension  would  cease,  and  their  wisdom  with  it. 
In  this  way  does  the  spiritual  differ  from  the  natural.     This  is  why 

"the  evil"  signify  evils.  (Of  the  wisdom  of  angels,  that  it  is  extended  into 
the  whole  of  heaven  because  their  thought  is  abstradted  from  space,  time,  and  matter, 
see  Heaven  and  Hell,  n.  169,  191-199,  265-275  ;  and  that  their  thought  is  abstradled 
from  persons,  see  A.C.,  n.  8343,  8985,  9007.) 

100.  "And  hast  tried  them  thai  say  thai  they  are  apostles 
and  they  are  not,  and  hast  found  them  liars,"  signifies,  aiid falsi- 
ties, so  far  as  they  are  able  to  search  them  otit. — This  is  evident 
from  the  signification  of  "to  try,"  as  meaning  to  inquire  into  and 
search  out;  and  from  the  signification  of  "apostles,"  as  meaning 
those  who  teach  the  truths  of  the  church,  and  in  a  sense  abstracted 
from  persons,  the  truths  themselves  that  are  taught  (of  which  in 
what  follows)  ;  also  from  the  signification  of  "  and  are  not,  and 
are  found  liars,"  as  meaning  not  truths  but  falsities;  for  a  "lie" 
and  a  "  liar"  signify  falsity  {A.C.,  n.  8908, 9248).  From  this  and  what 
precedes  it  is  evident  that  "I  know  ....  that  thou  canst  not  bear 
the  evil,  and  hast  tried  them  that  say  they  are  apostles  and  they 
are  not,  and  hast  found  them  liars,"  signifies  that  they  put  away 
evils,  and  falsities  also,  so  far  as  they  are  able  to  search  them  out. 
For  in  the  things  written  to  this  church  those  who  are  in  know- 
ledges of  truth  and  good,  thus  in  knowledges  of  such  things  as  are 
of  heaven  and  of  the  church,  are  treated  of  (see  above,  n.  93)  ;  here, 
therefore,  it  is  first  said  of  them  that,  they  put  away  evils,  and  falsi- 
ties also,  so  far  as  they  are  able  to  search  them  out ;  for  those  who 
are  in  knowledges  of  the  holy  things  of  the  church  need  first  to 
know  in  general  what  good  and  truth  are,  also  what  evil  and  falsity 
are,  for  upon  this  knowledge  all  other  knowledges  are  founded. 

(For  this  reason  The  Doctrine  of  the  New  Jertisalem  first  of  all  treats  of  Good  and 
Truth,  n.  11-27,  and  from  these  it  can  be  seen  what  evil  and  falsity  are.)      [2.]     By 

"apostles"  those  who  teach  the  truths  of  the  church  are  meant, 
because  the  aposdes  [those  sent]  were  so  called  from  their  having 
been  .sent  to  teach  and  to  preach  the  Gospel  concerning  the  Lord 


CHAP.  II.,  VERSE    2. — N.   lOO.  II7 

and  the  drawing  nigh  of  the  kingdom  of  God  through  Him  ;  thus 
to  teach  the  truths  of  the  church,  by  which  the  Lord  is  known  and 
the  kingdom  of  God  is  brought  nigh.  The  kingdom  of  God  on 
the  earth  is  the  church.  From  this  it  is  evident  what  is  meant  by 
"  apostles  "  in  the  spiritual  sense  of  the  Word,  namely,  not  the  twelve 
apostles  who  were  sent  by  the  Lord  to  teach  concerning  Him  and 
His  kingdom,  but  all  who  are  in  the  truths  of  the  church,  and  in  a 
sense  abstracted  from  persons,  the  truths  themselves.  For  in  the 
Word  persons  are  frequently  spoken  of;  but  those  who  are  in  its 
spiritual  sense,  as  angels  are,  do  not  think  of  persons  at  all,  but 
their  thought  is  abstracted  from  persons,  and  has  respe<5l  therefore 
solely  to  things  {de  rebus).  For  it  is  material  to  think  of  persons,  but 
spiritual  to  think  apart  from  the  idea  of  person  ;  for  instance, 
where  the  "disciples"  are  mentioned  in  the  Word,  or  "prophets," 
"  priests,"  "  kings,"  "Jews,"  "  Israel,"  "  inhabitants  of  Zion  "  and  of 

"Jerusalem,"  and  so  on.  (Moreover,  the  very  names  of  persons  and  places 
are  changed  with  angels  into  things,  see  A.C.,  n.  768,  1224,  1264,  1876,  1888,  4310, 
4442,  5095,  5225,  6516,  10216,  10282,  10329,  10432;  and  that  the  thought  of  angels 
is  abstracted  from  persons,  n.  8343,  8985,  9007.)      [3.]     That  the  disciples  of 

the  Lord  were  called  apostles  from  their  having  been  sent  to  teach 
concerning  Him  and  His  kingdom,  is  clear  in  Luke  : 

Jesus  sent  His  twelve  disciples  "  to  preach  the  kingdom  of  God And 

the  apostles,  when  they  were  returned,  declared  unlo  Him  what 

things  they  had  done And  He  spake  to  them  of  the  kingdom 

of  God  "  (ix.  I,  2,  10,  11). 

In  the  same, 

"When  it   was  day.  Jesus   called  His  disciples;   and   He  chose    from 
them  twelve,  whom  also  He  named  apostles"  (vi.  13). 

In  the  same, 

"  I  will  send  unto  them  prophets  and  apostles,  and  some  of  them  they 
shall  kill  and  persecute  "  (xi.  49). 

They  are  called  "prophets  and  apostles,"  because  by  "prophets," 
as  well  as  by  "apostles,"  are  meant  those  who  were  sent  to  teach 
truths;    by   "prophets"   those  of  the  Old  Testament,   and   by 

"  apostles  "  those  of  the  New.  (Tha*  "  prophets  "  in  the  Word  signify  those 
who  teach  truths,  and  in  a  sense  abstracfled  from  persons  truths  themselves,  see  A.C., 

n.  2534.)  As  the  "  twelve  apostles  "  signify  the  truths  themselves  of 
the  church,  it  is  said  in  the  Apocalypse  : 

"The  wall "  of  the  New  Jerusalem  "had  twelve  foundations,  and  on  them 
the  names  of  the  twelve  apostles  of  the  Lamb"  (xxi.  14). 

(That  by  "  New  Jerusalem  "  is  meant  the  church  in  respedl  to  do(5lrine,  see  TTu 
S'ew  yerusalem  and  its  Do{lrine,  n.  6 ;  that  by  its  "  wall  "  are  signified  truths  of  doc- 
trine for  defence,  see  A.C..  n.  6419;  by  the  "  foundations  of  the  wall"  are  sig^iified 
knowledges  of  truth,  on  which  dodlrine  is  founded,  n.  9643;  by  "  twelve"  are  signi- 


MS  APOCALYPSE   EXPLAINED. 

fied  all  truths  in  the  complex,  n.  57/,  2089,  2129,  2130,  3272,  3858,  3913.  From  this 
it  is  clear  why  it  is  said  that  in  the  foundations  of  the  wall  were  the  "  names  of  the 
twelve  apostles  of  the  Lamb.") 

lOl*  [  i^erse  3.]  "/Ind  hast  borne  and  hast  endurance  "  signi- 
fies resistance  against  those  who  assail  truths  0/ faith,  and  dili- 
ge7ice  in  instru5li7ig . — This  is  evident  from  the  signification  of 
"bearing,"  in  reference  to  those  who  are  in  knowledges  of  truth 
and  good,  as  meaning  resistance  against  those  who  assail  truths  of 
faith,  for  those  who  are  in  knowledges  defend  those  truths,  and  resist 
those  who  are  against  them  ;  also  from  the  signification  of  having 
"endurance"  or  "patience,"  as  meaning  diligence  in  instructing. 

I02[ct].  "And  for  My  name's  sake  hast  toiled"  signifies  ac- 
knowledgme7it  of  the  Lord  and  of  k7iowledges  of  truth  that  have . 
respefl  to  Him. — This  is  evident  from  the  signification  of  "the 
name"  of  Jehovah,  or  of  the  Lord,  as  meaning,  in  the  highest 
sense,  His  Divine  Human  (see  A.c,  n.  2628,  6887),  and  in  a  relative 
sense,  all  things  of  love  and  faith  by  which  the  Lord  is  worshipped, 
because  these  are  things  Divine  that  go  forth  from  His  Divine 
Human  (n.  2724,  3006,  6674,  9310).  This  is  evident  also  from  the  sig- 
nification of  "  toiling,"  as  meaning  to  strive  with  mind  and  zeal 
that  these  things  may  be  known  and  acknowledged  ;  for  this  is 
signified  by  "toiling"  when  it  is  said  of  those  who  apply  them- 
selves to  knowledges  of  truth  and  good.  From  this  it  follows  that 
"  for  My  name's  sake  hast  toiled  "  signifies  acknowledgment  of 
the  Lord,  and  of  knowledges  that  have  respe6l  to  Him.  Know- 
ledges that  have  respe6l  to  the  Lord  are  all  things  that  are  of 
love  and  faith.  In  many  passages  of  the  Word  it  is  said,  "for  the 
sake  of  Jehovah's  name,"  "  for  the  sake  of  the  Lord's  name,"  "for 
the  sake  of  the  name  of  Jesus  Christ,"  that  "the  name  of  God 
should  be  san6lified,"  and  the  like.  Those  whose  thoughts  do  not 
go  beyond  the  sense  of  the  letter  suppose  that  name  alone  is 
meant ;  but  what  is  meant  is  not  name,  but  everything  whereby 
the  Lord  is  worshipped ;  and  this  has  relation  wholly  to  love  and 
faith.  Therefore  by  "the  Lord's  name"  in  the  Word  all  things 
of  love  and  of  faith  by  which  He  is  worshipped  are  meant ;  and 
here  acknowledgment  of  the  Lord  and  of  knowledges  of  truth  that 
have  respe6l  to  Him,  because  this  is  said  to  those  who  are  only 
zealous  about  knowledges.  [2.]  That  "Jehovah's  name"  or  the 
"Lord's  name"  does  not  mean  the  name  itself,  but  all  things  of 
love  and  faith,  is  from  the  spiritual  world.  There  the  names 
used  on  the  earth  are  not  uttered  ;  but  the  names  of  the  persons 
spoken  of  are  formed  from  the  idea  of  all  things  known  about 
them  combined  into  a  single  word.  In  this  way  names  in  the 
spiritual  world  are  expressed  ;   consequently  names  there,  like  all 


CHAP.  II.,  VERSE    3. — N.    I02[<7].  II9 

the  Other  things,  are  spiritual.  The  names  "Lord"  and  "Jesus 
Christ."  even,  are  not  uttered  there  as  on  the  earth,  but  in  place 
of  those  names  a  name  is  formed  from  the  idea  of  all  things 
known  and  believed  respecting  Him  ;  and  tliis  idea  is  made  up 
of  all  things  of  love  to  Him  and  faith  in  Him.  This  is  because 
these  in  the  complex  are  the  Lord  in  them  ;  for  the  Lord  is  in 
every  one  in  the  goods  of  love  and  of  faith  that  are  from  Him. 
As  this  is  so,  the  quality  of  every  one  there,  in  respefl  to  love  to 
the  Lord  and  faith  in  the  Lord,  is  immediately  known  if  he  only 
utters  "  Lord  "  or  "Jesus  Christ"  by  a  spiritual  expression  or  spirit- 
ual name  ;  and  for  the  same  reason,  those  who  are  not  in  any  love 
to  Him  or  faith  in  Him  are  unable  to  speak  His  name,  that  is, 
to  form  any  spiritual  name  of  Him.  From  this  it  is  now  clear  why 
by  the  "name"  of  Jehovah,  of  the  Lord,  or  of  Jesus  Christ,  name 
is  not  meant  in  the  Word,  but  everything  of  love  and  of  faith 
whereby  He  is  worshipped.  [3.]  Lest,  therefore,  the  opinion  that  is 
entertained  by  many  should  prevail,  that  the  mere  name  Jesus 
Christ,  without  love  to  Him  or  fi\ith  in  Him,  thus  without  the 
knowledges  by  which  love  and  fliith  e.xist,  contributes  somewhat 
to  salvation,  I  will  introduce  some  passages  from  the  Word  in 
which  the  expressions  "for  His  name's  sake"  and  "in  His  name" 
are  used,  from  which  those  who  think  more  deeply  may  see  that 
name  alone  is  not  meant : 

Jesus  said,  "  Ye  shall  be  hated  of  all  men  for  My  name's  sake  "  {Matt.  x. 

22  ;  xxiv.  9,  lo). 
"Where  two  or  three  are  gathered  together  in  My  name,  there  am  I  in 

the  midst  of  them  "  {Matt,  xviii.  20). 
*'As  many  as  received  Him,  to  them  gave  He  power  to  become  sons  of 

God,  even  to  them  that  believe  in  His  name"  {John  i.  12). 
When  Jesus  was  in  Jerusalem  "many  believed  in  His  name"  {John  ii. 

23)- 
"  He  that  believeth  not  hath  been  judged  already,  because  he  hath  not 

believed  in  the  name  of  the  only  begotten  Son  of  God"  {yokn  iii. 

18). 
"These  are  written  that  ye  may  believe  that  Jesus  is  the  Christ,  the  Son 

of  God  ;  and  that  believing  ye  may  have  life  in  His  name"  {John 

XX.  31). 
"  Blessed  is  He  that  cometh  in  the  name  of  the  Lord  "  {Matt.  xxi.  9  ;  xxiii. 

39  ;  Luke  xiii.  35  ;  xix.  38). 
"Every  one  that  hath  left  houses,  or  brethren,  or  sisters,  or  father,  or 

mother,  or  wife,  or  children,  or  lands,  for  My  name's  sake,  shall  re- 
ceive a  hundred  fold,  and  eternal  life  "  {Matt.  xix.  29). 

(What  is  here  signified  by  "  houses,  brethren,  sisters,  father,  mother,  wife,  children, 
and  lands,"  which  are  to  be  left  for  the  name  of  the  Lord,  see  A.C.,  n.  10490.) 

Jesus  said, "  Whatsoever  ye  shall  ask  in  My  name,  that  I  will  do"  {John 
xiv.  13,  14)  ; 

"to  ask  in  My  name"  is  to  ask  from  love  and  faith. 


I20  APOCALYPSE  EXPLAINED. 

"Many  shall  come  in  My  name,  saying,  I  am  He ; go  ye  not  there- 
fore after  them  "  {Luke  xxi.  8  ;  Mark  xiii.  6) ; 

"to  come  in  My  name  "  and  "to  say  that  I  am  He"  is  to  proclaim 
falsities  and  to  say  that  they  are  truths,  and  thus  to  lead  astray. 
The  same  is  signified  by  saying  that  they  are  the  Christ,  when 
they  are  not,  in  Matthew : 

"Many  shall  come  in  My  name,  saying,  I  am  the  Christ,  and  shall  lead 
many  astray"  (xxiv.  5,  11,  23-27) ; 

for  by  "Jesus"  is  meant  the  Lord  in  respe6l  to  Divine  good  ;  and 
by  "Christ"  the  Lord  in  respe<5l  to  Divine  truth  (^.c,  n.  3004,  3005, 
3009,  5502),  and  by  not  being  Christ,  truth  not  Divine,  but  falsity. 
[4.]  The  "name  of  the  Lord,"  in  the  New  Testament  means  the 
same  as  the  "name  of  Jehovah"  in  the  Old,  because  the  Lord 
there  is  Jehovah.     Thus  in  Isaiah  : 

"And  in  that  day  shall  ye  say.  Confess  ye  to  Jehovah,  call  upon  His 
name"  (xii.  4). 

In  the  same, 

"O  Jehovah,  we  have  waited  for  Thee  ;  to  Thy  name  and  to  Thy  memo- 
rial is  the  desire  of  our  soul By  Thee  will  we  make  mention 

of  Thy  name  "  (xxvi.  8,  13). 

In  the  same, 

"From  the  rising  of  the  sun  shall  My  name  be  called  upon"  (xH.  25). 

In  Malachi  : 

"  From  the  rising  of  the  sun  even  unto  the  going  down  of  the  same  My 
name  is  great  among  the  nations ;  and  in  every  place  incense  is 
offered  unto  My  name  ; ...  .for  My  name  is  great  among  the  na- 
tions" (i.  11). 

In  Isaiah: 

"  Every  one  that  is  called  in  My  name  I  have  created  in  My  glory,  I 
have  formed  him  "  (xliii.  7). 

In  Micah  : 

"All  peoples  walk  in  the  name  of  their  god,  and  we  will  walk  in  the 
name  of  Jehovah  our  God  "  (iv.  5). 

In  Moses : 

"Thou  shalt  not  take  the  name  of  thy  God  In  vain  ;  for  Jehovah  will  not 
hold  him  guiltless  that  hath  taken  His  name  in  vain  "  {Deut.  v.  11). 

In  the  same, 

"Jehovah  separated  the  tribe  of  Levi, ....  that  they  should  minister  and 
bless  in  the  name  of  Jehovah  "  {Deut.  x.  8). 


CHAP.   II.,  VERSE   3. — N.    I02[<^].  121 

In  the  same, 

They  shall  worship  Jehovah  in  one  place,  "where  He  shall  place  His 
name"  {Dent.  xii.  5.  11,  13,  14,  18,  26;  xvi.  2,  6,  11,  15,  16). 

"Where  He  shall  place  His  name"  means  where  there  shall  be 
worship  from  good  of  love  and  truths  of  faith.  This  was  done  at 
Jerusalem;    therefore  by  "Jerusalem"  the  church  in  respe(5^  to 

doctrine  and  worship  is  signified  (see  The  New  Jerusalem  and  ils  Dodrine, 
n.  6). 

[&.]  [5.]  Since  by  "name  of  Jehovah  "or  "name  of  the  Lord" 
is  signified  in  the  spiritual  sense  all  worship  from  good  of  lo\e  and 
truths  of  faith,  in  the  highest  sense  by  "name  of  Jehovah"  is 
meant  the  Lord  in  respecl  to  the  Divine  Human,  for  the  reason 
that  from  His  Divine  Human  everything  of  love  and  of  faith  goes 
forth.  That  by  "  name  of  Jehovah,"  in  the  highest  sense,  the  Lord 
is  meant,  is  evident  in  yohn, 

Jesus  said,"  Father,  glorify  Thy  name.  There  came  a  voice  out  of  heaven, 
saying,  I  have  both  glorified  and  will  glorify  again  "  (xii.  28). 

In  Isaiah  : 

"  I  will  give  thee  for  a  covenant  to  the  people,  for  a  light  of  the  nations. 
....  I  am  Jehovah,  this  is  My  name,  and  My  glory  will  I  not  give 
to  another"  (xlii.  6,  S) ; 

the  coming  of  the  Lord  is  here  treated  of.     In  yeremiah  : 

"Behold  the  days  come,  saith  Jehovah,  that  I  will  raise  unto  David  a 
righteous  Branch,  and  He  shall  reign  as  king . . . . ,  and  this  is  His 
name,  by  which  they  shall  call  Him,  Jehovah,  our  righteousness" 
(xxiii.  5,  6). 

From  this  it  is  clear  what  is  meant  in  the  Lord's  prayer  by  the 
words 

"  Hallowed  be  Thy  name  "  {Matt.  vi.  9) ; 

namely,  that  the  Divine  Human  of  the  Lord  is  to  be  accounted 
holy,  and  to  be  worshipped.  [6.]  As  this  is  meant  by  "  the  name 
of  the  Lord,"  the  meaning  of  the  following  passages  can  be  seen. 
In  yohyi  : 

The  shepherd  of  the  sheep  "  calleth  his  own  sheep  by  their  name  "  (x.  3). 

In  Luke  : 

"  Rejoice  that  your  names  are  written  in  heaven  "  (x.  20). 

And  in  the  Apocalypse  : 

"Thou  hast  a  few  names  in  Sardis"  (iii.  4). 

He  who  does  not  know  what  "name"  signifies  in  the  Word  can- 


122  APOCALYPSE    EXPLAINED. 

not  possibly  know  how  these  words  are  to  be  understood,  in 
Alatthcw  : 

"  He  that  receiveth  a  prophet  in  the  name  of  a  prophet  shall  receive  a 
prophet's  reward  ;  and  he  that  receiveth  a  righteous  man  in  the 
name  of  a  righteous  man  shall  receive  a  righteous  man's  reward ; 
and  whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a 
cup  of  cold  water  only  in  the  name  of  a  disciple,  verily  1  say  unto 
you  he  shall  in  nowise  lose  his  reward  "  (x.  41,  42). 

"To  receive  a  prophet  in  the  name  of  a  prophet,"  "a  righteous 
man  in  the  name  of  a  righteous  man,"  and  "to  give  drink  in  the 
name  of  a  disciple,"  signifies  to  love  truth  for  the  sake  of  truth, 
good  for  the  sake  of  good,  aiid  to  exercise  charity  from  the  faith 
of  truth  ;  for  by  "prophet"  is  signified  truth,  by  "righteous  man" 
is  signified  good,  and  by  "disciple"  good  from  truth  ;  and  "to 
give  to  drink  of  cold  water"  is  to  exercise  charity  from  obedience  ; 
"in  the  name"  of  these  is  for  the  sake  of  what  they  are,  thus  for 
their  sake.  Who  could  ever  understand  these  things  unless  he 
knew  what  "name  "  signifies?  [7.]  To  love  and  to  do  truth  for 
the  sake  of  truth,  and  good  for  the  sake  of  good,  is  to  have  affec- 
tion for  truth  and  good  for  their  sake,  and  not  for  the  sake  of  one's 
own  reputation,  honor,  or  gain.  Such  affe6lion  for  truth  and  good 
is  a  truly  spiritual  affe6lion ;  but  affe<5lion  for  truth  and  good  for 
the  sake  of  one's  own  reputation,  honor,  or  gain,  is  a  merely  nat- 
ural affe6lion.  And  as  those  who  love  truth  and  good  for  the  sake 
of  truth  and  good,  or  because  they  are  truth  and  good,  are  in  a 
spiritual  affe6lion  for  truth  and  good,  it  is  said  that  they  shall  re- 
ceive "a  prophet's  reward"  and  "a  righteous  man's  reward;" 
which  means  that  they  are  in  a  spiritual  affe6lion  for  truth  and 
good,  and  this  affection  has  reward  in  itself,  because  it  has  heaven 

in  itself.  (That  the  happiness  of  heaven  is  in  the  affedlion  for  loving  and  doing 
truth  and  good,  without  regard  to  reward  as  an  end,  thus  for  the  sake  of  truth  and 
good,  see  A.C.,r\..  6388,  6478,  9174,  9984.  That  "prophet"  signifies  one  who 
teaches  truth,  thus  also  in  the  abstradl,  truth  that  is  taught,  see  n.  2534,  7269.  That 
"  righteous  man  "  signifies  good  of  love  to  the  Lord,  n.  2235,  9857.  That  "  disciple  " 
signifies  good  from  truth,  which  is  the  good  of  charity,  n.  2129,  3354,  3488,  3858, 
6397.  That  "  to  give  to  drink  "  is  to  instru<5t  in  the  goods  and  truths  of  faith,  thus 
to  exercise  charity,  n.  3069,  3772,  4017,  4018,  8562,  9412;  and  that  "  name"  signi- 
fies the  quality  of  a  thing,  n.  144,  145,  1754,  1896,  2009,  3237 ;  hence  "  name  of  Je- 
hovah," or  "  name  of  the  Lord,"  signifies  every  quality  by  which  He  is  worshipped, 
n.  2724,  3006,  6674,  9310) 

103.  "And  hast  not  failed"  signifies  so  far  as  they  could. — 
This  is  evident  from  the  signification  of"  not  failing,"  in  reference 
to  those  who  are  eager  for  knowledges  of  truth  and  good,  as  mean- 
ing so  far  as  they  could ;  for  in  what  now  follows,  a  life  according 
to  these  knowledges  is  treate(i  of  Those  who  are  in  a  life  accord- 
ing to  these  go  forward  and  do  not  fail ;  but  those  who  are  yet  in 


CHAP.    II.,  VEFiSn    5. — N.   105.  123 

knowledges  alone,  go  forward  as  far  as  they  can,  but  do  not  yet 
luive  the  light  of  life,  from  which  is  \  iiL^or. 

X04.  [I'frse^.]  "But  I  have  against  thee  that  thou  hast  left 
thy  first  charity"  signifies  that  they  do  7iot  viake  such  a  life  as 
those  lived  who  were  in  the  church  at  its  beginning ,  the  essential 
of  knowledges. — This  is  evident  from  the  signification  of  "first 
charity,"  as  meaning  a  life  according  to  knowledges  of  good  and 
truth,  such  as  those  lived  who  were  in  the  church  at  its  beginning 
(of  which  presently);  and  from  the  signification  of  "leaving  that 
charity,"  as  meaning  not  to  make  it  the  essential  of  knowledges  ; 
for  those  who  are  eager  for  know-ledges  of  truth  and  good,  and 
who  believe  that  they  are  saved  thereby,  make  knowledges  essen- 
tial, and  not  life,  when  yet  a  life  according  to  knowledges  is  the 
essential.  But  as  this  essential  of  the  church  and  of  salvation  is 
treated  of  m  what  follows,  more  will  there  be  said  about  it.  Char- 
ity means  life,  because  all  life  in  accordance  with  the  precepts  of 
the  Lord  in  the  Word  is  called  "charity;"  therefore  to  exercise 
charity  is  to  live  according  to  those  precepts.     (That  this  is  so,  see 

Doilrine  of  the  New  Jerusalem,  in  the  cliapter  on  Love  to  the  Neighbor  or  Charity. 
n.  84-106;  and  Last  Judgment,  n.  33-39.)      The   life  of   the  church  at    itS 

beginning  is  here  meant  by  "  first  charity ;"  for  every  church 
begins  in  charity,  and  gradually  turns  away  from  it  to  faith  alone 

or  to  meritorious  works.  (On  which  subjedl,  and  on  charity,  see  what  is 
said  in  the  Arcana  Caelestia,  namely,  that  every  church  begins  from  charity,  but  in 
process  of  time  turns  away  from  it,  n.  494,  501,  1327,  3773,  4689;  thus  to  falsities 
from  evil,  and  at  length  to  evils,  n.  1834,  1835,  2910,  4683,  4689;  commonly  to  faith 
alone,  n.  1834,  1835,2231,4683,8094.  A  comparison  of  the  church  in  its  begin- 
ning and  in  its  decline,  with  the  rising  and  setting  of  the  sun,  n.  1837;  and  with 
the  infancy  and  old  age  of  man,  n.  10134;  that  the  church  is  not  in  man  until 
knowledges  of  good  and  truth  have  been  implanted  in  the  life,  n.  3310;  that  charity 
constitutes  the  church,  n.  809,  916,  1798,  1799,  1844,  1894;  that  the  internal  of  the 
church  is  charity,  n.  4766,  5826  ;  that  there  would  be  one  church,  and  not  many,  as 
at  this  day,  if  all  were  regarded  from  charity,  although  they  might  differ  in  respeefl  to 
doctrinais  of  faith  and  rituals  of  worship,  n.  1286,  1316,  1798,  1799,  1834,  1844,  2385, 
2982,  3267,  3451  ;  that  worship  of  the  Lord  consists  in  a  life  of  charity,  n.  8254,  8256  ; 
that  the  quality  of  worship  is'  according  to  the  quality  of  charity,  n.  2190.) 

105.  yverse  s-^  "Be  mindful  therefore  of  whence  thou  hast 
fallen  ;  and  repent,  and  do  the  first  works,"  signifies  7-emenibrance 
of  former  things,  and  thus  remembrance  of  having  deviated  from 
the  truth  ;  and  this,  in  order  that  the  good  of  life  of  the  church  at  its 
beginniyig  may  come  into  mind. — This  is  evident  from  the  signifi- 
cation of  "be  mindful,"  as  meaning  here  remembrance  of  former 
things  ;  from  the  signification  of"  whence  thou  hast  fallen,"as  mean- 
ing deviation  therefrom,  thus  deviation  from  the  truth  ;  from  the 
signification  of  "rej)ent,"as  meaning  that  it  may  come  into  mind  ; 
and  from  the  signification  of  "  doing  the  first  works,"  as  meaning 
the  good  of  life  of  the  church  at  its  beginning.    (That "  works "  mean  all 


124  APOCALYPSE   EXPLAINED. 

those  things  of  life  that  go  forth  from  love  and  faith,  see  n.  98  ;  and  that  "  first  works," 
which  are  of  charity,  are  those  of  the  church  at  its  beginning,  see  just  above,  n.  IO4.) 

That  a  life  in  accordance  with  knowledges  is  the  essential  of  the 
church,  and  not  knowledges  apart  from  such  a  life,  can  be  seen  by 
every  one  who  thinks  about  it ;  for  knowledges,  so  long  as  there  is 
no  life  according  to  them,  reside  in  the  memory  only ;  and  so  long 
as  they  reside  there  only  they  do  not  affedl  the  man's  interiors  ;  for 
memory  is  given  to  man  to  be  a  receptacle,  from  which  may  be 
taken  what  will  be  serviceable  to  the  life ;  and  things  are  service- 
able to  the  life  when  a  man  wills  them  and  does  them.  [2.]  The 
whole  spirit  of  man  is  nothing  but  his  will ;  when,  therefore,  man 
becomes  a  spirit,  he  is  unable  to  resist  anything  that  is  favored  by 
his  will,  for  the  whole  man  strives  after  it.  That  this  is  so  is  well 
known  in  the  spiritual  world ;  and  I  have  occasionally  seen  the 
trial  made,  whether  a  spirit  could  do  anything  contrary  to  his  will, 
from  which  he  exists,  and  it  was  found  that  he  could  not.  From 
this  it  was  clear  that  man's  will  is  what  gives  form  to  his  spirit,  and 
that  man's  spirit  after  it  has  left  the  body  is  his  will.  Whether  you 
say  will  or  love  it  is  the  same,  for  what  a  man  loves  he  wills ;  so 
whether  you  say  that  the  spirit  of  man  cannot  resist  his  will,  or 
that  it  cannot  resist  his  love,  it  is  the  same.  Knowledges  of  good 
and  truth,  before  they  enter  a  man's  will  or  love,  contribute  no- 
thing whatever  to  his  salvation,  because  they  are  not  within  the  man, 
but  out  of  him.  Still,  knowledges  are  necessary,  for  without  them 
man  can  know  nothing  of  spiritual  life,  and  he  who  knows  nothing 
of  spiritual  life  cannot  become  spiritual ;  for  that  which  a  man 
knows  he  can  think,  can  will,  and  can  do,  but  not  that  which  he 
does  not  know.  But  if  knowledges  enter  no  deeper  than  into  the 
memory  and  into  thought  therefrom,  they  do  not  affe6l  him,  and 
consequently  do  not  save  him.  [3.]  It  is  believed  by  many  in 
the  world  at  this  day,  especially  by  those  who  make  faith  alone 
the  essential  of  the  church,  that  to  know  do<5lrinals  and  from  mere 
knowing  to  believe  that  they  are  true,  saves  man,  however  he  may 
live ;  but  I  can  assert  that  no  one  is  saved  by  these  alone.  I  have 
seen  many,  even  the  most  learned,  cast  into  hell ;  on  the  other 
hand,  those  who  have  lived  according  to  knowledges  of  truth  and 
good  from  the  Word  I  have  seen  raised  up  into  heaven.  From  this 
it  is  clear  that  knowledges  are  of  no  avail,  but  only  a  life  accord- 
ing to  them  ;  and  that  knowledges  merely  teach  how  man  ought 
to  live.  To  live  according  to  knowledges  of  truth  and  good  is  to 
think  that  one  must  do  thus  and  not  otherwise  because  it  is  com- 
manded by  the  Lord  in  the  Word.  When  man  thus  thinks,  and 
thus  wills  and  does,  he  becomes  spiritual.     Yet  it  is  necessary  for 


CHAP.   II.,   VERSE  6. — N.   I07.  I25 

those  within  the  church  to  believe  in  the  Lord,  and  when  they 
think  of  Him  to  think  of  His  Divine  in  the  Human,  since  from 
His  Divine  Human  e\erythin<j;-  of  charity  and  faitli  i^oes  forth. 

106.  "But  if  not,  I  will  come  unto  thee  quickly,  and  will  move 
thy  lampstand  out  of  Its  place,  except  thou  repent,"  signifies  that  if 
not,  it  is  certain  that  heaven  cannot  be  given. — This  is  evident  from 
the  signification  of  "coming  quickly,"  as  meaning  for  certain  ; 
(that  "quickly"  means  what  is  certain,  see  above,  n.  7  ;)  also  from 
the  signification  of"  lampstand,"  as  meaning  the  church  and  heaven 
(of  which  also  see  above,  n.  62).  Therefore,  to  "  move  the  lamp- 
stand  out  of  its  place  "  means  to  separate  from  the  church  and 
heaven,  or  in  other  words,  that  heaven  is  not  given  to  them. 
That  to  those  who  are  in  knowledges  alone,  and  not  in  a  life  ac- 
cording to  them,  heaven  is  not  gi\en,  see  abo\e  (n.  104). 

107.  [/Vrf^e.]  "But  \this\  thou  hast,  that  thou  hatest  the 
works  of  the  Nicolaitans,  which  I  also  hate,"  signifies  an  aversion, 
given  from  the  Divine,  towards  those  who  separate  good  from 
truth  or  charity  from  faith,  from  which  separation  there  is  no 
life. — This  is  evident  from  the  signification  of  "thou  hast  that 
thou  hatest,"  as  meaning  aversion  ;  (it  means  aversion  that  comes 
from  the  Divine,  because  it  is  said,  "  which  I  also  hate ;")  also  from 
the  signification  of  "works,"  as  meaning  the  things  of  the  mind, 
that  works  spring  from  (see  above,  n.  98)  ;  also  from  the  significa- 
tion of  the  "Nicolaitans,"  as  meaning  those  who  separate  good 
from  truth,  or  charity  from  faith,  such  as  do  this  being  with- 
out life.  These  have  no  life,  because  all  spiritual  life  is  from 
charity,  and  from  faith  separate  from  charity  there  is  no  life.  For 
to  know  and  think  are  of  faith,  but  to  will  and  to  do  are  of  char- 
ity. Those  that  sej^arate  charity  from  faith  can  have  no  know- 
ledge whatever  of  what  makes  heaven  and  the  church  with  man, 
thus  of  what  makes  spiritual  life ;  for  they  do  not  think  within 
themselves,  but  outside  of  themselves.  To  think  outside  of  oneself 
is  to  think  from  memory  only  ;  for  the  memory  is  outside  of  the 
man,  being  as  it  were  a  court,  through  which  is  an  entrance  into  the 
house  and  its  inner  chambers  ;  and  into  the  thought  that  is  outside 
of  man  heaven  cannot  flow,  for  heaven  flows  into  the  things  that 
are  within  man,  and  through  these  into  the  things  that  are  outside 
of  him.  .Such,  therefore,  cannot  be  taught  what  makes  heaven  and 
the  church,  or  life  eternal;  for  every  one  is  taught  from  heaven, 
that  is,  through  heaven  from  the  Lord,  about  the  things  that  per- 
tain to  life  eternal ;  thus  he  is  taught  by  way  of  his  life,  which  is  by 
way  of  his  soul  and  heart.  He  is  greatly  deceived  who  supposes 
that  those  who  separate  charity  from  faith  can  be  in  knowledges 


126  APOCALYPSE  EXPLAINED. 

of  truth.  For  such  apprehend  all  things  from  themselves,  and 
nothing  from  heaven ;  and  the  things  that  man  apprehends  from 
self,  and  not  from  heaven,  are  falsities,  because  he  then  thinks  in 
darkness,  and  not  in  light.  All  light  in  such  things  as  pertain  to 
the  church  must  come  from  heaven.  [2.]  It  is  true  that  there  are 
many  in  the  church  who  say  that  charity  is  the  essential  of  the 
church,  and  not  faith  separate  ;  but  to  say  it  and  believe  it,  and  not 
to  live  a  life  of  charity,  is  not  to  make  it  the  essential,  but  only 
to  say  that  it  is.  Such,  therefore,  are  in  the  same  position  as  those 
who  say  that  faith  is  the  essential,  for  to  them  charity  is  a  matter 
of  faith  alone,  and  not  of  life ;  consequently  they  cannot  be  en- 
lightened. About  such  in  the  spiritual  world  something  snow- 
like, as  if  of  light,  appears  ;  but  the  light  from  which  the  snowlike 
appearance  is  derived  is  natural  ;  and  this  light  is  such  that  when 
light  from  heaven,  which  is  spiritual  light,  flows  in,  it  is  changed  into 
darkness.  Such  dwell  there  towards  the  left,  almost  in  the  angle 
of  the  north  and  west.  These  are  intelligent  only  so  far  as  they 
have  applied  knowledges  of  truth  and  good  to  life.  [3.]  All  who 
are  in  knowledges  of  truth  and  good,  but  not,  conformably  to  these, 
in  good  of  life,  may  live  a  moral  life  the  same  as  those  who  are  in 
knowledges  and  through  these  in  good  of  life ;  yet  their  moral 
life  is  not  spiritual  but  natural,  because  in  their  life  they  do  not  live 
sincerely,  justly,  and  well  from  religion  ;  and  those  who  do  not  live 
well  from  religion  cannot  be  conjoined  with  heaven ;  for  it  is  re- 
ligion that  makes  a  man  spiritual  and  conjoins  him  with  angels, 
who  are  purely  spiritual.  To  live  well  from  religion  is  to  think,  to 
will  and  to  do  because  it  has  been  so  enjoined  in  the  Word,  and 
because  the  Lord  has  commanded  it ;  but  to  live  not  from  religion 
is  to  think,  to  will,  and  to  do  from  a  regard  solely  to  civil  and 
moral  laws.  Such  as  these,  since  they  have  regard  only  to  these 
laws,  conjoin  themselves  to  this  world  alone,  to  which  these  laws 
pertiin  ;  but  the  former  have  regard  to  the  Lord,  and  thereby 
conjoin  themselves  to  Him.  The  nations  are  saved  solely  by  this, 
that  in  their  life  they  have  regard  to  religion,  thinking  and  saying 
that  they  ought  to  do  thus  and  not  otherwise,  because  to  do  other- 
wise would  be  contrary  to  the  laws  of  their  religion,  thus  contrary 
to  the  Divine  ;  and  when  they  thus  think,  and  a6l  accordingly, 
they  are  endowed  with  spiritual  life,  which  with  them  is  of  such 
quality  that  afterwards,  in  the  spiritual  world,  they  receive  truths 
more  readily  than  those  Christians  who,  in  what  they  do,  give 
no  thought  to  the  Word,  or  to  the  do61;rine  of  the  church, 
which  is  from  the  Word.  [4.]  Those  who  do  not  think  from 
religion  do  not  have  conscience,  because  they  are  not  spiritual ; 


CHAP.   II.,  VERSE    7. — X.   I08.  I27 

consequently,  if  external  bonds,  w  hich  are  fears  respe<fling  the  law 
and  reputation,  should  be  removed  with  them,  they  would  rush 
into  every  wickedness  ;  while  on  the  other  hand,  if  external  bonds, 
which  are  fears  respe(5ling  the  law  and  reinitation,  should  be  taken 
away  from  those  who  think  from  religion,  they  would  still  a6l  sin- 
cerely, justly,  and  well ;  for  they  fear  God,  and  are  kept  in  a  life  of 
obedience  and  charity  out  of  heaven  from  the  Lord,  to  whom  they 
are  conjoined.  Those  who  separate  charity  from  faith  are  called 
"Nicolaitans"  chiefly  from  the  sound  of  that  word  in  heaven,  for 
its  sound  is  from  truth  or  faith,  and  not  from  good  or  charity. 

(That  from  the  expressions  in  the  Word  it  may  be  known  whether  they  involve  good 
or  truth,  thus  also  whether  they  involve  the  one  sepanite  from  the  other,  see  Heaven 
and  Hell,  n.  241.) 

108.  [rerse7.]  "He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  cAt/rcAei"  signifies  that  he  who  taiderstayids 
should  hearken  to  what  Divine  truth  going  forth  from  the  Lord 
teaches  and  says  to  those  who  are  of  His  chnrch. — This  is  evident 
from  the  signification  of  "  He  that  hath  an  ear  let  him  hear,"  as 
meaning  that  he  who  understands  should  hearken,  that  is,  obey 
(that  to  " hear"  is  to  understand  and  to  do,  that  is,  to  hearken,  see 
above,  n.  14)  ;  also  from  the  signification  of  "the  Spirit,"  here  the 
Spirit  of  God,  as  meaning  Divine  truth  going  forth  from  the  Lord 
(see  A.C.,  n.  3704,  5307,  6788,  6982,  6993,  7004,  7499,  8302,  9199,  9228,  9229,  9303, 
9407,  9818,  9820, 10330) ;  and  from  the  signification  of  "churches,"  as 
meaning  those  who  are  in  truths  from  good,  or  in  faith  from 
charity,  that  is,  who  are  of  the  church,  for  no  others  are  of  the 
church.  These  words,  namely,  "  He  that  hath  an  ear  let  him 
hear  what  the  Spirit  saith  to  the  churches,"  are  said  to  each  of 
the  churches  (here  to  the  church  of  Ephesus  ;  afterwards  to  the 
church  in  Smyrna,  verse  11  ;  in  Pergamum,  verse  17  ;  in  Thya- 
tira,  verse  29  ;  in  Sardis,  chap.  iii.  verse  6  ;  in  Philadelphia,  verse 
13  ;  and  in  Laodicea,  verse  22),  in  order  that  every  one  who  is 
of  the  church  may  know  that  it  is  not  knowing  and  understanding 
truths  and  goods  of  faith,  or  do6lrinals,  or  even  the  Word,  that 
makes  the  church,  but  hearkening,  that  is,  understanding  and  do- 
ing ;  for  this  is  signified  by  the  words  "  He  that  hath  an  ear  let 
him  hear  what  the  Spirit  saith  to  the  churches."  Because  this 
makes  the  church  and  forms  heaven  with  man,  and  knowing  and 
understanding,  apart  from  doing,  does  not,  the  Lord  uses  the 
same  words  in  several  other  places  : 

"  He  that  hath  an  ear  to  hear  let  him  hear"  (as  in  Matt.  xi.  15  ;  xiii.  43  ; 
Alark  iv.  9,  23  ;  vii.  16  ;  Luke  viii.  8  ;  xiv.  35). 

In  the  Apocalypse  it  is  added,  "what  the  Spirit  saith   to  tlie 


128  APOCALYPSE  EXPLAINED. 

churches ;"  since  by  this  is  signified  what  Divine  truth  teaches 
and  says  to  those  who  are  of  the  church,  or  what  is  the  same, 
what  the  Lord  teaches  and  says,  for  all  Divine  truth  goes  forth 
from  Him  (see  Heaven  and  Hell,  n.  13,  133, 137,  139) ;  for  this  reason  the 
Lord  did  not  Himself  say,  "what  the  Spirit  saith,"  because  He 
who  spake  was  Divine  truth.  [2.]  That  knowing  and  under- 
standing Divine  truths  does  not  make  the  church  and  form 
heaven  with  man,  but  knowing,  understanding,  and  doing,  the 
Lord  teaches  plainly  in  many  passages  ;  as  in  Matthew  : 

"He  that  heareth  these  words  of  Mine  and  doeth  them,  is  likened  unto 
a  wise  man, ....  but  he  that  heareth  these  words  of  Mine  and 
doeth  them  not,  is  likened  unto  a  foolish  man  "  (vii.  24,  26). 

In  the  same, 

"  He  that  was  sown  upon  good  ground,  this  is  he  that  heareth  the  Word, 
and  taketh  heed  and  thus  beareth  fruit "  (xiii.  23). 

In  Luke : 

"Every  one  that  cometh  to  Me  and  heareth  My  words,  and  doeth  them, 
I  will  show  to  whom  he  is  like.      He  is  like  a  man  building  a 

house,  who  ....  laid  the  foundation  on  a  rock But  he  that 

heareth  and  doeth  not  is  like  a  man  that  built  a  house  upon  the 
earth,  without  a  foundation  "  (vi.  47-49). 

In  the  same, 

"  My  mother  and  My  brethren  are  these  who  hear  the  Word  of  God  and 
do  it"  (viii.  21): 

and  in  many  oth^r  places.  In  these  passages,  "hearing  "  signifies 
simply  hearing,  which  is  knowing  and  understanding.  "Hear- 
ing," in  common  discourse,  has  this  meaning  when  one  is  said  "to 
hear  "  a  thing ;  but  it  means  both  understanding  and  doing  when 
it  is  said  "give  ear  to,"  or  "hearken  to,"  also  "listen  to."  More- 
over, those  who  have  separated  life  from  faith  are  like  those  of 
whom  the  Lord  speaks  in  Matthew  : 

"  Seeing  they  see  not,  and  hearing  they  hear  not,  neither  do  they  under- 
stand" (xiii.  13-15  ;  Ezek.  xii.  2). 

109.    "To  him  that  overcometh  will  I  give  to  eat  of  the  tree 

of  life"  signifies  that  he  who  receives  in  the  heart  shall  be  filled 
with  good  of  love  and  with  heavenly  joy  therefrom. — This  is  caI- 
dent  from  the  signification  of"  overcoming,"  as  meaning  to  receive 
in  the  heart  (of  which  in  what  follows)  ;  also  from  the  significa- 
tion of  "eating,"  as  meaning  to  be  appropriated  and  to  be  con- 
joined (see  A.C..  n.  2187,  2343,  3168,  3813,  5643) ;  and  from  the  significa- 
tion of  "the  tree  of  life,"  as  meaning  good  of  love  and  heavenly 
joy  therefrom  (of  which  also  in  what  follows).     "To  overcome" 


CHAP.   II.,  VERSE   7. — N.   I09.  I29 

is  to  receive  in  the  heart,  because  everyone  who  is  to  receive  spir- 
itual Hfe  must  fight  against  evils  and  falsities  which  belong  to  his 
natural  life  ;  and  when  he  overcomes  these  he  receives  in  the  heart 
gdods  and  truths  which  belong  to  the  spiritual  life.  To  receive 
in  the  heart  is  to  receive  in  the  will  and  love,  for  "heart"  in  the 
Word  signifies  the  will  and  love  (see  A.C..  n.  2930,  3313.  7542,  8910.  9050, 
9113. 10336).  To  receive  in  the  heart,  then,  is  to  do  these  from  Mie 
will  or  love;  this  is  what  is  meant  by  "overcoming."  [2.]  "The 
tree  of  life  "  signifies  good  of  love  and  heavenly  joy  therefrom, 
because  "trees"  signify  such  things  as  are  with  man  in  his 
interiors,  which  are  of  his  mind  ^mens)  or  disposition  (animus); 
"boughs"  and  "leaves"  signifying  those  things  that  are  of  the 
knowledges  of  truth  and  good,  and  "fruits"  goods  of  life  them- 
selves. This  signification  of  trees  originates  in  the  spiritual  world  ; 
for  in  that  world  trees  of  every  kind  are  seen,  and  the  trees  that 
are  seen  correspond  to  the  interiors  of  angels  and  spirits  which 
are  of  their  mind  ;  beautiful  and  fruitful  trees  to  the  interiors  of 
those  who  are  in  the  good  of  love  and  in  wisdom  therefrom  ; 
trees  less  beautiful  and  fruitful  to  those  who  are  in  the  good  of 
faith  ;  but  trees  bearing  leaves  only,  without  fruits,  to  those  who  are 
only  in  knowledges  of  truth  ;  and  vile  trees,  with  noxious  fruits, 
to  those  who  are  in  knowledges  and  in  evil  of  life.  To  those, 
however,  who  are  not  in  knowledges,  and  who  are  in  evil  of  life, 
no  trees  appear,  but  stones  and  sands  instead.  These  appearances 
in  the  sjjiritual  world  really  flow  out  according  to  correspondence, 
for  the  interiors  of  the  minds  of  those  there  are  by  such  images 
presented  a6lually  before  their  eyes.  (These  things  may  be  better  seen 
from  two  chapters  in  Heaven  and  Hell ;  first,  where  the  Correspondence  of  Heaven 
with  all  things  of  Earth  is  treated  of,  n.  103-115 ;  and  the  other,  where  Representa- 
tives and  Appearances  in  Heaven  are  treated  of,  n.  170-176,  and  in  what  follows,  n. 

177-190.)  [3.]  It  is  from  this  that  "trees"  are  so  often  mentioned 
in  the  Word,  and  by  them  are  signified  the  things  with  men  that  be- 
long to  their  minds  ;  and  from  this  it  is  also  that  in  the  first  chapters 
of  Genesis  two  trees  are  said  to  have  been  placed  in  the  garden 
of  Eden,  one  called  "the  tree  of  life,"  and  the  other  "the  tree  of 
knowledge."  "The  tree  of  life"  there  signifies  good  of  love 
to  the  Lord,  and  heavenly  joy  therefrom,  which  those  who  were 
then  of  the  church  possessed,  and  who  are  meant  by  the  "man  " 
and  his  "wife;"  and  by  "the  tree  of  knowledge"  is  signified  de- 
light in  knowledges  apart  from  any  other  use  than  to  be  accounted 
learned  and  to  acquire  repute  for  erudition  solely  for  the  sake  of 
honor  or  gain.  "The  tree  of  life"  also  signifies  heavenly  joy,  be- 
cause good  of  love  to  the  Lord,  w-hich  is  specifically  signified  by 

that  tree,  has  heavenly  joy  in  it  (see  Heaven  and  Hell,  n.  395-414,  and 
Dodlrine  of  the  New  Jerusalem,  n.  230-239).       [4.]     That   "  trees,"  which 


130  APOCALYPSE  EXPLAINED. 

are  so  often  mentioned  in  the  Word,  signify  the  interiors  of  man 
which  belong  to  his  mind  or  disposition,  and  the  things  that  are 
on  trees,  as  leaves  and  fruit,  signify  such  things  as  are  from  these 
interiors,  can  be  seen  from  the  following  passages  : 

"  I  will  give  in  the  desert  the  cedar,  the  shittah  tree,  and  the  myrtle,  and 
the  oil  tree  ;  I  will  set  in  the  wilderness  the  fir  tree,  the  pine,  and 
the  box  tree  "  {Isa.  xli.  19). 

The  establishment  of  the  church  is  there  treated  of. 

"The  glory  of  Lebanon  shall  come  unto  thee,  the  fir  tree,  the  pine,  and 

the  box  tree  together,  to  beautify  the  place  of  My  sancfluary  "  {Isa. 

Ix.  13). 
"  All  the  trees  of  the  field  shall  know  that  I,  Jehovah,  humble  the  high 

tree,  exalt  the  low  tree,  dry  up  the  green  tree,  and  make  the  dry 

tree  to  bud  "  (Ezek.  xvii.  24). 
"  Behold,  I  will  kindle  a  fire  in  thee,  and  it  shall  devour  every  green  tree 

in  thee,  and  every  dry  tree"  {Ezek.  xx.  47). 
"The  vine  is  withered,  and  the  fig  tree  languisheth ;  the  pomegranate 

tree,  the  palm  tree  also,  and  the  apple  tree,  all  the  trees  of  the  field 

are  withered :  joy  is  withered  away  from  the  sons  of  men"  {Joel  i. 

12). 
When  the  angel  sounded,  "there  followed  hail  and  fire which  fell 

upon  the  earth  ; . . . .  and  the  third  part  of  the  trees  was  burnt  up  " 

{Apoc.  viii.  7). 
Nebuchadnezzar  saw  in  a  dream  "  a  tree  in  the  midst  of  the  earth,  and 

the  height  thereof  was  great The  leaf  thereof  was  fair,  and 

the  fruit  much,  and  in  it  was  food  for  all  "  {Dan.  iv.  10-12). 

(Because  "  trees  "  in  general  signify  such  things  as  are  in  man  and  constitute  the  inte- 
riors of  his  mind,  so  also  the  spiritual  things  that  are  of  the  church  ;  and  because  both 
are  of  various  kinds  there  are  so  many  kinds  of  trees  mentioned,  each  signifying 
something  different.  What  the  various  kinds  signify  is  shown  in  the  Arcana  Caelestia, 
as  what  is  signified  by  the  "  oil  tree,"  n.  9277,  10261 ;  what  by  the  "  cedar,"  n.  9472, 
9486,  9528,  9715,  10178  ;  what  by  the  "  vine,"  n.  1069,  5113, 6375,  6378,  9277 ;  what 

by  the  "  fig,"  n.  217,  4231,  5113,  etc.)  [5.]  Moreover,  the  things  that  are 
on  trees,  as  leaves  and  fruit,  signify  the  things  in  man  ;  "leaves," 
truths  with  him,  and  "fruits"  goods,  as  in  the  following  passages: 

"He  shall  be  as  a  tree  planted  by  the  waters,  and  that  spreadeth  out 
his  roots  by  the  river  ; . . . .  his  leaf  shall  be  green  ; . . . .  neither  shall 
he  cease  from  yielding  fruit"  {yi'r.  xvii.  8). 

"  By  the  river  flowing  out  from  the  house  of  God,  upon  the  bank  on 
this  side  and  on  that,  ascendeth  the  tree  of  food,  whose  leaf  fall- 
eth  not  off,  nor  is  its  fruit  consumed ;  it  is  renewed  in  its  months, 
because  its  waters  issue  out  of  the  sancfluary,  whence  its  fruit  is 
for  food,  and  its  leaf  for  medicine"  (Ezek.  xlvii.  12). 

"In  the  midst  of  the  street  and  of  the  river  (flowing out  from  the  throne 
of  God  and  of  the  Lamb),  on  this  side  and  on  that,  was  the  tree  of 
life,  bearing  twelve  fruits,  yielding  its  fruit  every  month,  and  the 
leaves  of  the  tree  are  for  the  healing  of  the  nalions"  {Apoc.  xxii.  i,  2). 

"  Blessed  is  the  man  ....  whose  delight  is  in  the  law  ; ....  he  shall  be  like 
a  tree  planted  by  the  streams  of  waters,  that  bringeth  forth  its  fruit 
in  its  season,  whose  leaf  also  doth  not  fade"  {Psalm  i.  1-3). 

"Be  not  afraid, ....  for  the  tree  shall  bear  her  fruit,  the  fig  tree  and  the 
vine  shall  yield  their  strength"  {Joel  ii.  22). 

"The  trees  of  Jehovah  are  satisfied,  the  cedars  of  Lebanon  which  He 
hath  planted"  {Psalm  civ.  16). 


CHAP.    II.,   VEUSE    7. — X.   109.  131 

"Praise  Jehovah ye  fruitful  trees,  and  all  cedars"  [Psalm  cxlviii 

7.9)- 

[6.]  Because  "fruits"  signified  goods  of  life  with  man,  it  was 
comnianilcd  in  the  Israclitish  church,  which  was  a  representative 
church,  that  fruits  of  trees,  like  men  themselves,  should  be  cir- 
cumcised, concerning  which  it  is  thus  written  : 

The  fruit  of  the  tree  serving  for  food  in  the  Land  of  Canaan  shall  be 

uncircumcised  ;  "  three  years  shall  they  be  uncircumcised But 

in  the  fourth  year  all  the  fruit  thereof  shall  be  holy,  praises  to  Je- 
hovah. And  in  the  fifth  year  shall  ye  eat  [of  the  fruit  thereof]  " 
{Lev.  xix.  23-25). 

Because  the  "fruits  of  the  tree"  signified  goods  of  life,  it  was  also 

commanded 

That  in  the  feast  of  tabernacles  they  should  take  the  fruits  of  the  tree 
of  honor,  and  the  boughs,  and  should  rejoice  before  Jehovah,  and 
thus  should  keep  the  feast  {Lev.  xxiii.  40,  41) ; 

for  by  "tabernacles"  were  signified  goods  of  heavenly  love,  and 
holy  worship  therefrom  [see  A.C.,  n.414, 1102,  2145,  2152, 3312, 4391, 10545)  ; 
and  by  the  "feast  of  tabernacles"  was  signified  the  implantation 
of  that  good  or  love  (n.  9296).  Because  "fruits"  signified  goods 
of  love  which  are  goods  of  life, 

It  was  amongst  the  blessings  that  the  tree  of  the  field  should  give  its 
fruit,  and  among  the  curses  that  it  should  not  bear  fruit  {Lev.  xxxv. 
4,  20). 

So  also  it  was  a  command  that  when  any  city  was  besieged 

They  should  not  lay  the  axe  to  any  tree  of  good  fruit  {Deut.  xx.  19,  20). 

From  all  this  it  can  be  seen  that  "fruits"  signify  goods  of  love,  or 
what  is  the  same,  goods  of  life,  which  are  called  "  works  ;"  as  like- 
wise in  these  passages  in  the  Evangelists  : 

"The  axe  lies  unto  the  root  of  the  tree;  every  tree  that  bringeth  not 
forth  good  fruit  shall  be  hewn  down  and  cast  into  the  fire"  {Matt. 
iii.  10  ;  vii.  16-21). 

"  Either  make  the  tree  good  and  the  fruit  good,  or  else  make  the  tree  cor- 
rupt and  the  fruit  corrupt ;  for  the  tree  is  known  by  its  fruit "  {Matt. 
xii.  33  ;  Ltike  vi.  43,  44). 

"Every  branch  that  beareth  not  fruit  shall  be  taken  away;  but  every 
branch  that  beareth  fruit  shall  be  pruned,  that  it  may  bring  forth 
more  fruit"  {John  xv.  2-8). 

"A  certain  man  had  a  fig  tree  planted  in  his  vineyard;  and  he  came 
seeking  fruit  thereon,  but  found  none.  And  he  saith  unto  the  vine 
dresser.  Behold,  for  three  years  I  come  seeking  fruit  from  the  fig 
tree,  and  find  none :  cut  it  down ;  why  should  it  make  the  ground 
unfruitful?"  (Luke  xiii.  6-9.) 

Jesus  saw  a  fig  tree  by  the  wayside ;  He  came  to  it,  and  found  nothing 
thereon  but  leaves  only;  "and  He  said.  Nevermore  from  the* 
shall  there  be  fruit.  And  irnned'-'te'y  the  fig  tree  withered  away'' 
{Matt.  xxi.  Kj;  Mark  :  i    '-.     •.   '   \ 


13?  APOCALYPSE   EXPLAINED. 

The  "fig  tree"  signifies  the  natural  man  and  its  interiors,  and 
"fruits"  signify  his  goods  {A.C.,  n.  217,  4231,  5113) ;  but  "leaves"  sig- 
nify knowledges  (n.  885).  This  makes  clear  what  is  signified  by 
the  fig  tree's  withering  away  because  the  Lord  found  on  it  leaves 
only  and  no  fruit.  All  these  passages  are  cited  that  it  may  be 
known  what  is  signified  by  the  "tree  of  life  in  the  midst  of  the 
paradise  of  God,"  namely,  good  of  love  going  forth  from  the  Lord, 
and  heavenly  joy  therefrom. 

no.  "  Which  is  in  the  midst  of  the  paradise  of  God  "  signifies 
that  all  hiowledges  of  good  a7id  truth  in  heaven  and  in  the  church 
look  thereto  and  go  forth  therefrom. — This  is  evident  from  the  sig- 
nification of  "the  midst,"  as  meaning  the  centre  to  which  all  things 
that  are  round  about  look  and  from  which  they  go  forth  (of 
which  above,  n.  97)  ;  and  from  the  signification  of  "paradise,"  as 
meaning  knowledges  of  good  and  truth  and  intelligence  therefrom 
(^.C,  n.  100, 108, 1588,  2702,  3220) ;  and  because  these  are  signified  by 
"paradise,"  by  the  "paradise  of  God"  heaven  is  signified,  and  as 
heaven  so  also  the  church  is  signified,  for  the  church  is  the  Lord's 
heaven  on  the  earth.  Heaven  and  the  church  are  called  the  "  para- 
dise of  God,"  because  the  Lord  is  in  the  midst  of  them,  and  from 
Him  is  all  intelligence  and  wisdom.  Since  it  has  not  been  known 
heretofore  that  all  things  in  the  Word  are  written  by  correspond- 
ences, consequently  that  there  are  spiritual  things  in  every  par- 
ticular that  is  mentioned  therein,  it  is  believed  that  by  the  "para- 
dise" described  in  the  second  chapter  of  Genesis,  a  paradisaical 
garden  is  meant.  But  no  earthly  paradise  is  there  meant,  but  the 
heavenly  paradise  which  those  possess  who  are  in  intelligence  and 
wisdom  from  knowledges  of  good  and  truth  (see  above,  n.  109;  and 
Heaven  and  Hell,  n.  176,12,$).  [2.]  From  this  it  can  be  seen  not  only 
what  is  signified  by  the  "paradise"  or  "garden  in  Eden,"  but  also 
by  the  "paradises"  or  "gardens  of  God"  elsewhere  in  the  Word, 
as  in  Isaiah : 

"Jehovah  shall  comfort  Zion,  He  will  comfort  all  her  waste  places,  even 
that  He  may  make  her  desert  into  Eden,  and  her  wilderness  into 
a  garden  of  Jehovah ;  joy  and  gladness  shall  be  found  therein  " 
(li.  3). 

In  Ezekiel : 

"Thou  hast  been  in  Eden,  the  garden  of  God;  every  precious  stone 
was  thy  covering"  (xxviii.  13). 

These  things  are  said  of  Tyre,  because  by  "Tyre"  in  the  Word 
a  church  that  is  in  knowledges  ol  truth  and  good  and  in  intelli- 
gence therefrom  is  signified  (see  A.c,  n.  1201) ;  its  mtelligence  there- 
from is  "Eden,  the  garden  of  God,"  likewise  "the  precious  stone" 


CHAP.   11.,   VERSE    7. — N.    I  lO.  I33 

its  "covering"  (seen.  114,9863,9865,9868,9873).     In  the  same, 

"Behold  Asshur  a  cedar  in  Lebanon.  ...  The  cedais  have  not  hid  it 
in  the  garden  of  God  ; . . . .  nor  was  any  tree  in  the  garden  of  God 
equal  to  it  in  beauty.  I  have  made  it  beautiful  by  the  multitude 
of  its  branches  ;  and  all  the  trees  of  Eden  in  the  garden  of  God 
envied  it "  (.\.\.\i.  3,  8,  9). 

By  "Asshur"  in  the  Word  those  who  have  become  rational  by 
knowledges  of  good  and  truth,  thus  whose  minds  are  enlight- 
ened  from    heaven,  are    meant.      (That  "Asshur"  is  the  rational  of  man. 

see  .-i.e..  n.  119, 1186.)  [3.]  Something  shall  now  be  said  to  explain 
how  it  is  to  be  understood  that  all  knowledges  of  good  and  truth 
look  to  the  good  of  love  to  the  Lord  and  go  forth  therefrom,  which 
is  the  significance  of  these  words  :  "To  him  that  overcometh  will 
I  give  to  eat  of  the  tree  of  life  which  is  in  the  midst  of  the  paradise 
of  God."  Good  of  love  to  the  Lord  is  the  Lord  Himself,  since 
the  Lord  is  in  the  good  of  His  love  with  man,  spirit,  and  angel. 
That  all  knowledges  of  good  and  truth  look  thereto,  that  is,  to  the 
Lord,  is  known  in  the  Christian  church ;  for  the  dodlrine  of  the 
church  teaches  that  there  is  no  salvation  apart  from  the  Lord, 
also  that  all  salvation  is  in  the  Lord.  Knowledges  of  good  and 
truth,  that  is,  doclrinals  from  the  Word,  teach  how  man  can  come 

to  God  and  be  conjoined  to  Him.  (That  no  one  can  be  conjoined  to 
God  except  from  the  Lord  and  in  the  Lord,  see  DoCtrine  of  the  New  Jerusalem,  n. 

283,  296.)  From  this  it  can  be  seen  that  all  things  taught  by  the 
church  from  the  Word  look  to  the  Lord  and  to  love  to  Him,  as 
the  end  to  which  (adguem).  That  all  knowledges  of  good  and 
truth,  that  is,  all  doclrinals  from  the  Word,  go  forth  from  the  Lord 
is  also  known  in  the  church,  for  it  is  there  taught  that  everything 
of  love  and  everything  of  faith  is  from  heaven,  and  that  nothing  is 
from  man  ;  and  that  no  one  can  love  God  and  believe  in  Him  from 
himself  To  love  God  and  to  believe  in  Him  involve  all  things 
that  the  church  teaches,  called  doclrinals  and  knowledges,  since 
from  these  is  God  loved  and  believed  in.  Love  and  faith  without 
previous  knowledges  are  not  possible ;  for  without  knowledges 
man  would  be  empt)'.  [4.]  From  this  it  follows  that  as  everything 
of  love  and  of  faith  goes  forth  from  the  Lord,  so  do  all  knowledges 
of  good  and  truth  which  make  and  form  love  and  faith.  Because 
all  knowledges  of  good  and  truth  look  to  the  Lord,  and  go  forth 
from  Him,  and  this  is  what  is  signified  by  "  the  tree  of  life  in  the 
midst  of  the  paradise  of  God,"  all  the  trees  in  paradise  are  called 
"trees  of  life"  and  "trees  of  Jehovah  ;"  in  xh^  Apocalypse  "trees 
of  life:" 

"In  the  midst  of  the  street  and  of  the  river  (flowing  out  from  the  tbtone 


134  APOCALYPSE    EXPLAINED. 

of  God  and  of  the  Lamb)  on  this  side  and  on  that  was  the  tree  of 
life,  bearing  twelve  fruits  "  (xxii.  2). 

In  David  they  are  called  "trees  of  Jehovah  :" 

"The  trees  of  Jehovah  are  satisfied,  the  cedars  of  Lebanon  which  He 
hath  planted  "  {Psalm  civ.  16). 

From  this  also  it  is  clear  that  by  the  "tree  of  life  in  the  midst  of 
paradise  "  is  meant  every  tree  there,  in  other  words,  every  man  in 
the  midst  of  whom,  that  is,  in  whom  is  the  Lord.  From  what  has 
been  shown  here  and  in  the  preceding  article,  what  is  signified  by 
the  words.  The  Lord  "will  give  to  him  that  overcometh  to  eat  of 
the  tree  of  life,  which  is  in  the  midst  of  the  paradise  of  God,"  may 
be  learned. 


VERSES   8-II. 

Ill*  "And  to  the  angel  of  the  church  of  the  Smyrneans  write :  These  things  salth 
the  First  and  the  Last,  who  was  dead  and  is  alive.  I  know  thy  works,  and  afflictionj  and 
poverty,  but  thou  art  rich ;  and  the  blasphemy  of  them  who  say  that  they  are  Jews,  and 
they  are  not,  but  are  a  synagogue  of  Satan.  Fear  not  the  things  which  thou  art  to  suffer. 
Behold,  the  devil  is  about  to  cast  some  of  you  into  confinement,  that  ye  may  be  tried,  and  ye 
shall  have  affliction  ten  days  :  be  thou  faithful  even  till  death,  and  I  will  give  thee  the  crown 
of  life.  He  that  hath  an  ear  let  him  hear  what  the  Spirit  snith  to  the  churches.  He  that 
overcometh  shall  not  be  hurt  by  the  second  death." 

8.  "And  to  the  angel  of  the  church  of  the  Smy means  write  "  signifies  to  those 

within  the  church,  luho  luish  to  understand  the  Word,  but  do  not  yet 
understand,  and  are  therefore  as  yet  but  little  in  knowledges  of  truth 
and  good,  7vhich  nevertheless  they  desire  in  heart,  for  remembrance  [n. 
112]  ;  "  These  things  saith  the  First  and  the  Last "  signifies  the  Lord, 
xvho  governs  all  things  frojn  the  Divine  Hiifnan,  from  firsts  by  means 
of  otitmosts  [n.  113]  ;  "who  was  dead  and  is  alive"  signifies  that  He  has 
beett  rejected,  and  yet  eternal  life  is  from  Him  [n.  114,  115]. 

9.  "/  l(now  thy  works  "  signifies  love  [n.  116]  ;  "and  affliction  "  signifies  anxiety 

from  a  longing  to  know  truths  [n.  117]  ;  "and  poverty,  but  thou  art 
rich,"  signifies  ackno7C'ledgment  that  they  kmnv  nothing  frof>i  tliemselves 
[n.  118]  ;  "and  the  blasphemy  of  them  who  say  that  they  are  Jews 
and  they  are  not,"  signifies  denunciation  by  those  who  think  themselves 
to  be  in  knoiu ledges  of  good  and  truth  because  they  have  the  Word,  and 
yet  are  not  [n.  119]  ;  "but  are  a  synagogue  of  Satan  "  signifies  docfirine 
of  all  falsities  ivith  these  [n.  120]. 

10.  "Fear  not  the  things  which  thou  art  to  suffer  "  signifies  that  they  should  not 

grieve  on  account  of  such  persecution  [n.  121]  ;  "Behold,  the  devil  is 
about  to  cast  some  of  you  into  confinement,"  signifies  that  those  who  are 
i7i  falsities  from  evil  will  set  about  to  deprive  them  of  all  truth  from  the 
Word  [n.  122]  ;  "that  ye  may  be  tried  "  signifies  consequent  increase  of 
lottging  for  truth  [n.  123]  ;  "and  ye  shall  have  affliction  ten  days" 
signifies  that  infestation  and  tet?iftation  therefrom  'will  last  for  some  tif/te 
[n.  124];  "be  thou  faithful  even  f/// «/eaM"  signifies  steadfastness  in 
truths  to  the  end  [n.  125]  ;  "and  I  will  give  thee  the  crown  of  life '' 
signifies  7tnsdom  and  eternal  happiness  therefrom  [n.  126]. 

11.  "He  that  hath  an  ear  let  Him  hear  what  the  Spirit  saith  to  the  churches" 

signifies  that  he  that  understands  should  hearken  to  what  Divine  truth 
going  forth  from  the  Lord  teaches  and  says  to  those  who  are  of  His 
church  [n.  217].    "He  that  overcometh  shall  not  be  hurt  by  the  secona 


CHAP.  II.,  VEK.SI-:  12. — N.  55.  »35 

death  "  signifies  /hat  he  who  is  steadfast  in  genuine  affe<flion  for  truth 
to  the  end  of  his  life  in  the  world  shall  come  into  the  new  heaven  [n. 
12S]. 

112.  [Terse  8.]  "And  to  the  angel  of  the  church  of  the  Smyr- 
neans  write"  sij^nifie.s  lo  t/iost:  uithin  the  church  u'ho  wish  to 
understand  the  Word,  but  do  not  yet  understand,  and  are  therefore 
as  yet  but  little  in  knowledges  of  truth  and  good,  which  never- 
theless they  desire  in  heart,  for  remembrance. — This  is  evident 
from  the  signification  of  "  writing,"  as  meaning  for  remembrance 
(see  above,  n.  95) ;  and  from  tlie  signification  of  the  "angel  of  the 
church  of  the  Smyrneans,"  as  meaning  those  within  the  church 
who  are  wilHng  to  understand  the  Word  but  do  not  yet  under- 
stand, and  are  therefore  but  httle  in  knowledges  of  truth  and 
good,  which  nevertheless  they  desire  in  heart.  That  these  are 
meant  by  the  "angel  of  the  church  of  the  Smyrneans"  is  clear 
from  the  things  written  to  that  angel  which  now  follow  :  for  who 
are  meant  by  the  angel  of  each  church  can  be  known  only  from 
".he  internal  sense  of  the  things  written  to  him.  [2.]  In  the  things 
written  to  the  angel  of  the  Ephesian  church,  explained  above, 
those  are  described  who  are  in  knowledges  of  truth  and  good, 
and  not  also,  or  not  yet,  in  a  life  according  to  them.  Here  those 
are  described  who  are  in  knowledges  of  truth  and  good,  and  also 
in  a  life  according  to  them  ;  these,  therefore,  are  in  an  affe6lion 
for  truth  from  a  spiritual  source  ;  but  the  former  are  in  an  affec- 
tion for  truth  from  a  natural  source.  In  general,  there  are  af- 
fedlions  for  truth  from  two  sources,  namely,  a  natural  and  a  spirit- 
ual source.  Those  who  are  in  an  affection  for  truth  from  a  natural 
source  look  first  to  self  and  the  world,  and  are  therefore  natural; 
but  those  who  are  in  an  affection  for  truth  from  a  si)iritual  source 
look  first  to  the  Lord  and  heaven,  and  are  therefore  spiritual. 
Man's  affecftion  or  love  looks  either  downwards  or  upwards ; 
those  who  look  to  self  and  the  world  look  downwards,  but  those 
who  look  to  the  Lord  and  to  heaven  look  upwards.  A  man's 
interiors,  which  are  of  his  mind,  adlually  look  in  the  same  dire6lion 
as  his  love  or  affection  does,  for  love  determines  them  ;  and  such  as 
is  the  determination  of  his  interiors,  which  are  of  his  mind,  such 
after  death  does  the  man  remain  to  eternity.  Looking  down- 
wards or  upwards  is  looking  from  lo\'e  through  the  understanding, 
thus  through  the  things  that  form  and  make  the  understanding, 
which  are  knowledges  of  truth  and  good.  [3.]  In  what  is  writ- 
ten to  the  angel  of  the  Ephesian  church,  those  within  the  church 
who  are  in  knowledges  of  truth  and  good,  and  not  also,  or  not 
yet,  in  a  life  according  to  them,  thus  those  who  are  in  an  affec- 
tion for  truth  from  a  natural  source,  are  described  ;  and  now  in  wh.at 


136  APOCALYPSE   EXPLAINED. 

is  written  to  the  angel  of  the  church  of  the  Smyrneans,  those  who 
are  in  knowledges  of  truth  and  good,  and  also  in  a  life  according 
to  them,  thus  those  who  are  in  an  affedion  for  truth  from  a  spiritual 
source  are  described  ;  and  this  because  the  former  is  the. first  [state] 
of  the  church,  and  the  latter  is  the  second.  For  no  one  can  be  in- 
troduced into  the  church,  and  formed  for  heaven,  except  by  know- 
ledges from  the  Word.  Without  these  man  does  not  know  the  way 
to  heaven,  and  without  these  the  Lord  cannot  dwell  with  him.  It 
can  be  seen  that  without  knowledges  of  truth  and  good  from  the 
Word  no  one  can  know  anything  of  the  Lord,  of  the  angelic 
heaven,  or  of  charity  and  faith ;  and  that  which  a  man  does  not 
know  he  cannot  think, thus  cannot  will,  and  accordingly  cannot  be- 
lieve and  love.  It  is  evident,  therefore,  that  by  means  of  knowledges 
man  learns  the  way  to  heaven.  It  can  also  be  seen  that  without 
knowledges  of  truth  and  good  from  the  Word  the  Lord  cannot  be 
present  with  man  and  lead  him,  for  when  man  knows  nothing  of 
the  Lord,  of  heaven,  of  charity  and  faith,  his  spiritual  mind,  which 
is  the  higher  mind,  and  is  intended  to  see  by  the  light  of  heaven, 
is  empty,  and  has  nothing  from  the  Divine  in  it.  But  the  Lord 
cannot  be  with  man  except  in  His  own  with  man,  that  is,  in  the 
things  that  are  from  Him.  For  this  reason  it  was  said  that  un- 
less a  man  is  in  knowledges  of  truth  and  good  from  the  Word 
and  in  the  life  thereof,  the  Lord  cannot  dwell  with  him.  From 
all  this,  taken  together,  it  follows  that  the  natural  man  can  by 
no  means  become  spiritual  without  knowledges  of  good  and 
truth  from  the  Word.  [4.]  By  "the  angel  of  the  church  of  the 
Smyrneans"  are  meant  those  within  the  church  who  wish  to  un- 
derstand the  Word,  but  do  not  yet  understand,  and  therefore  are 
as  yet  but  litde  in  knowledges  of  truth  and  good,  which  never- 
theless they  desire  because  they  are  in  a  spiritual  affe<5lion  for 
truth  ;  and  those  who  are  in  a  spiritual  affedion  for  truth  are 
also  in  a  life  of  charity,  for  from  that  they  have  spiritual  affedion. 
The  spiritual  comes  to  man  from  no  other  source  than  charity. 
Those  who  are  in  spiritual  affedlion  are  interested  in  the  Word, 
and  desire  nothing  more  earnestly  than  to  understand  it.  But 
as  there  are  innumerable  things  therein  that  they  do  not  understand, 
because  the  Word  in  its  bosom  is  spiritual  and  the  spiritual  includes 
infinite  arcana,  therefore,  so  long  as  man  lives  in  the  world  and 
sees  from  the  natural  man,  he  can  be  but  little  in  knowledges  of 
truth  and  good,  and  in  generals  only,  in  which,  however,  innum- 
erable things  may  be  implanted  when  he  comes  into  the  spiritual 
world  or  heaven.  [5.]  A  man  who  is  in  an  afTe6lion  for  truth  from 
a  spiritual  origin  knows  many  more  things  than  he  knew  before;  for 


CHAP.    11.,   VERSE    8. — N.   II3.  I37 

the  general  knowledges  that  he  has  are  like  vessels  that  can  be 
filled  with  many  things,  and  they  are  actually  filled  when  he  comes 
into  heaven.  That  this  is  so  can  be  seen  merely  from  this,  that  all 
the  angels  in  heaven  are  from  the  human  race,  and  yet  they  pos- 
sess wisdom  such  as  could  be  described  only  by  what  is  unutter- 
able and  incomprehensible,  as  is  well  known.     (That  the  angels  of 

heaven  are  from  no  other  source  than  the  human  race,  see  Heaven  and  Hell,  n. 

311-317;  and  The  Last  Judgment,  n.  14-22.)  This  fulness  of  intelligence 
and  wisdom  is  what  is  meant  by  the  words  of  the  Lord  in  Luke : 

"  Good  measure,  pressed  down,  shaken  together,  and  running  over,  shall 
be  given  into  your  bosom  "  (vi.  38) ; 

and  in  Matthew : 

"Whosoever  hath,  to  him  shall  be  given,  and  he  shall  have  more  abun- 
dantly "  (xiii.  12  ;  XXV.  29) ; 

and  in  Luke : 

The  Lord  said  to  the  servant  who  from  the  pound  given  him  gained  ten 
pounds,  "  Because  thou  hast  been  faithful  in  a  very  little,  thou 
shalt  have  authority  over  ten  cities"  (xix.  16,  17). 

By  "ten"  is  here  signified  much  and  full,  and  by  "cities"  intelli- 
gence and  wisdom.  (That  "  ten  "  signifies  much  and  full,  see  A.C.,  n.  1988, 
3107,  4638;  and  that  "cities"  signify  those  things  that  are  of  intelligence  and  wis- 
dom, n.  2449,  2712,  2943,  3216,  3584,  4492,  4493,  5297.) 

113.  "These  things  saith  the  First  and  Me  ^as^"  signifies 
the  Lord,  who  governs  all  thi^igs  from  the  Divine  Htiman,  from 
firsts  by  means  of  outmosts. — This  is  evident  from  the  significa- 
tion of  "the  First  and  the  Last,"  as  meaning,  in  reference  to  the 
Lord,  His  ruling  all  things  from  firsts  by  means  of  outmosts  (see 
above,  n.  41).  That  it  is  the  Lord  in  respe6l  to  the  Divine 
Human  who  here  and  in  what  follows  speaks  to  the  angels  of 
the  churches,  can  be  seen  from  the  preceding  chapter,  where 
similar  things  are  said  of  the  Son  of  man  ;  and  the  Son  of  man  is 
the  Lord  in  respe6l  to  the  Divine  Human  (see  above,  n.  63). 
This  is  clearly  shown  by  bringing  the  passages  together ;  for 
example,  the  Son  of  man  is  described  in  the  preceding  chapter  as 


seen 


"  In  the  midst  of  the  golden  lampstands having  in  His  right  hand 

seven  stars"  (i.  13,  16). 

These  same  things  introduce  what  is  written  to  the  angel  of  the 
Ephesian  Church  in  these  words,  "These  things  saith  He  that 
holdeth  the  seven  stars  in  His  right  hand,  that  walketh  in  the 
midst  of  the  seven  golden  lampstands  "  (verse  i  of  this  chapter). 
[2.]   In  the  preceding  chapter  the  Son  of  man  is  described  thus : 


138  APOCALYPSE    EXPLAINED. 

"I  am  the  First  and  the  Last;  and  the  Living  One;  and  I  became 
dead;  and  behold  I  am  alive  unto  the  ages  of  the  ages"  (verses 
17.  18). 

These  things  here  introduce  what  is  written  to  the  angel  of  the 
church  of  the  Smyrneans,  in  these  words :  "  These  things  saith 
the  First  and  the  Last,  who  was  dead  and  is  aUve"  (verse  8).  In 
the  preceding  chapter  the  Son  of  man  is  described,  that  there  was 
seen 

"Out  of  His  mouth  a  sharp  two-edged  sword  going  forth"  (verse  16). 

This  introduces  what  is  written  to  the  angel  of  the  church  in  Per- 
gamum,  in  these  words:  "These  things  saith  He  that  hath  the 
sharp  two-edged  sword"  (verse  12).  In  the  preceding  chapter 
the  Son  of  man  is  described,  that  He  was  seen  to  have 

"  Eyes  as  a  flame  of  fire  ;  and  feet  like  unto  burnished  brass,  as  if  glowing 
in  a  furnace"  (verses  14,  15). 

These  things  introduce  what  is  written  to  the  angel  of  the  church 
in  Thyatira,  in  these  words  :  "These  things  saith  the  Son  of  God, 
that  hath  His  eyes  as  a  flame  of  fire,  and  His  feet  like  unto  bur- 
nished brass"  (verse  18).  [3.]  Similar  things  introduce  what  is 
written  to  the  angels  of  the  other  three  churches  (of  which  in 
the  following  chapter).  From  this  it  can  be  seen  that  it  is  the  Son 
of  man  who  says  the  things  that  are  written  to  the  churches  ;  and 
as  by  the  "Son  of  man"  the  Lord  in  respe6l  to  the  Divine  Hu- 
man is  meant  (as  was  shown  above,  n.  63),  it  follows  that  all  that 
is  written  to  the  churches  is  from  the  Lord's  Divine  Human  ;  and 
from  this  it  also  follows  that  the  Divine  Human  is  the  All  in  all 
things  of  the  church,  as  it  is  the  All  in  all  things  of  heaven.  So 
here  by  His  being  called  "the  First  and  the  Last"  is  signified 
that  the  Lord  from  His  Divine  Human  governs  all  things  from 

firsts  by  means  of  OUtmostS.  (That  the  Lord  in  respe(5l  to  His  Divine 
Human  is  the  All  in  all  things  of  heaven,  may  be  seen  in  Heaven  and  Hell,  n. 
7-12  and  n.  78-86,  and  other  places.  And  as  the  Lord  is  the  All  in  all  things  of 
heaven,  He  is  also  the  All  in  all  things  of  the  church,  for  the  church  is  the  kingdom 

of  the  Lord  on  the  earth.)  This  I  can  assert,  that  no  one  who  is  within 
the  church,  and  does  not  acknowledge  the  Divine  of  the  Lord  in 
His  Human,  can  enter  heaven.  To  acknowledge  the  Divine  of 
the  Lord  in  His  Huinan  is  to  think  of  His  Divine  when  thinking 
of  His  Human.  That  it  must  be  so  thought  of  is  because  the 
whole  heaven  is  from  His  Divine  Human  (as  may  be  seen  explained 

in  Heaven  and  Hell,  from  beginning  to  end;    and  above,  n.  ID,  49'  5^'  82). 

ri4.   "Who  was  dead  and  is  alive  "  signifies  that  He  has  been 
rejefled,  and  yet  eternal  life  is  from  Him. — This  is  evident  froni 


CHAP.   II.,  VERSE   8. — N.  II4.  I39 

the  signification  of  being  "dead,"  as  meaning,  in  reference  to  tlie 
Lord,  to  Iiave  been  rejeded  (of  which  see  above,  n.  83)  ;  also  from 
the  signification  of  "being  aHve,"  as  meaning  that  eternal  life  is 
from  Him  (of  which  also  above,  n.  84).  The  Lord  is  said  to  have 
been  reje<5led  when  He  is  not  approached  and  worshipped ;  also 
when  He  is  approached  and  worshipped  in  respedl  to  His  Hu- 
man only,  and  not  at  the  same  time  in  respedt  to  the  Divine  ; 
therefore  He  is  rejected  at  the  present  time  within  the  church 
by  those  who  do  not  approach  and  worship  Him,  but  pray  to  the 
Father  to  have  compassion  for  the  sake  of  the  Son,  when  neither 
man  nor  angel  can  ever  approach  the  Father  and  worship  Him 
immediately  ;  for  the  Divine  is  invisible,  and  with  it  no  one  can  be 
conjoined  by  faith  and  love  ;  since  what  is  invisible  does  not  come 
into  the  idea  of  thought,  nor,  consequently,  into  the  affedlion  of  thp 
will ;  and  what  does  not  come  into  the  idea  of  thought  does  not 
come  within  reach  of  faith  ;  for  the  things  that  are  to  be  of  faith 
must  be  thought  of.  So  what  does  not  enter  into  the  affection  of 
the  will  does  not  enter  into  the  love,  for  what  is  to  be  of  the  love 
must  aflfedl  man's  will,  for  all  the  love  that  man  has  resides  in  the 

will  (see  Doflrine  of  the  New  Jerusalem, -n.  28-35).        [2.]     But  the  Diviue 

Human  of  the  Lord  does  come  into  the  idea  of  the  thought  and 
thus  into  faith,  and  from  that  into  the  afifeclion  of  the  will,  that  is, 
into  the  love.  From  this  it  is  clear  that  there  is  no  conjunction 
with  the  Father  except  from  the  Lord,  and  in  the  Lord.  This 
the  Lord  Himself  teaches  with  the  utmost  clearness  in  the  Evan- 
gelists ;  as  in  yohn  : 

"  No  one  hath  seen  God  at  any  time  ;  the  only  begotten  Son,  who  is  in 
the  bosom  of  the  Father,  He  hath  brought  Him  forth  to  view  "(i.  18). 

In  the  same, 

"Ye  have  neither  heard  the  Father's  voice  at  any  time,  nor  seen  His 
shape  "  (v.  37). 

In  Matthew  : 

"  No  one  knoweth  the  Father  save  the  Son,  and  he  to  whom  the  Son 
willeth  to  reveal  Him  "  (.\i.  27). 

In  John: 

"  I  am  the  Way,  the  Truth,  and  the  Life  ;  no  man  cometh  unto  the  Father 
but  through  Me  "  (.\iv.  6). 

In  the  same, 

"  If  ye  know  Me  ye  know  My  Father  also  ;.  .  .  .he  that  seeth  Me  seeth 
the  Father.".  ..  .Philip,  "Believest  thou  not  that  I  am  in  the 
Father,  and  the  Father  in  Me?  ....  Believe  Me,  that  I  am  in  the 
Father,  and  the  Father  in  Me"  (.xiv.  7-1 1). 


140  APOCALYPSE    EXPLAINED. 

And  that  the  Father  and  the  Lord  are  one  (x.  30,  38). 

In  the  same, 

"  I  am  the  vine,  ye  are  the  branches  ; . . . .  apart  from  Me  ye  can  do  no- 
thing" (XV.  5;. 

[3.]  From  this  it  can  be  seen  that  the  Lord  has  been  rejedled  by 
those  within  the  church  who  approach  the  Father  immediately  and 
pray  Him  to  have  compassion  for  the  sake  of  the  Son  ;  for  these 
cannot  do  otherwise  than  think  of  the  Lord's  Human  as  they 
think  of  the  human  of  another  man,  thus  they  cannot  think  of 
His  Divine  as  being  in  the  Human,  still  less  of  His  Divine  as 
conjoined  with  His  Human  as  the  soul  is  conjoined  with  the 
body,  according  to  the  doflrine  received  throughout  the  Christ- 
ian world  (see  above,  n.  10,  26).  Who  is  there  in  the  whole 
Christian  world,  acknowledging  the  Divinity  of  the  Lord,  that  is 
willing  to  be  one  who  would  place  the  Lord's  Divine  outside  of 
His  Human?  When  yet  to  think  of  the  Human  only,  and  not  at 
the  same  time  of  His  Divine  in  the  Human,  is  to  regard  the  two 
as  separated,  which  is  not  to  regard  the  Lord,  nor  the  two  as 
one  person ;  and  yet  the  do6li"ine  received  throughout  Christen- 
dom is,  that  the  Divine  and  the  Human  of  the  Lord  are  not  two 
persons  but  a  single  person.  [4.]  It  is  true  that  men  of  the 
church  at  this  day,  when  they  speak  from  the  dodlrine  of  the 
church  think  of  the  Divine  of  the  Lord  in  His  Human  ;  but  when 
they  think  and  speak  by  themselves  aside  from  do6lrine,  it  is 
altogether  otherwise.  But  be  it  known,  that  man  is  in  one  state 
when  he  is  thinking  and  speaking  from  do6lrine,  and  in  another 
when  he  is  thinking  and  speaking  aside  from  do6lrine.  When 
man  is  thinking  and  speaking  from  do6lrine,  his  thought  and 
speech  are  from  the  memory  of  his  natural  man ;  but  when  he 
is  thinking  and  speaking  aside  from  dodlrine,  his  thought  and 
speech  are  from  his  spirit ;  for  to  think  and  speak  from  the  spirit, 
is  to  think  and  speak  from  the  interiors  of  one's  mind,  from  which 
is  his  real  faith.  Moreover,  man's  state  after  death  becomes  such 
as  were  the  thought  and  speech  of  his  spirit  by  himself  aside  from 
do^lrine,  and  not  such  as  they  were  from  dodlrine,  if  the  latter  were 
not  made  one  with  the  former.  [5.]  Man  does  not  know  that  he 
has  two  states  in  respect  to  faith  and  love  ;  one  when  in  do6lrine 
and  another  aside  from  do6lrine  ;  and  that  the  state  of  his  faith 
and  love  aside  from  do61:rine  is  what  saves  him,  and  not  the  state  of 
his  speech  respe6ling  faith  and  love  from  doctrine,  unless  the  latter 
state  makes  one  with  the  former.  Yet  to  think  and  speak  from 
doclrine  respe6ling  faith  and  love  is  to  speak  from  the  natural 


CHAP.    II.,   VERSE   8. — N.    II4.  I4I 

man  and  its  memory,  as  is  evident  merely  frDin  this,  that  the  evil, 
when  with  others,  can  think  and  speak  thus  equally  with  the 
good.  For  tiie  same  reason  evil  preachers  equally  with  good,  or 
preachers  that  have  no  faith  equally  with  those  that  have  faith, 
can  preach  the  Gospel,  and  with,  to  all  appearance,  the  same  zeal 
and  affe(5lion.  This  is  because  the  man,  as  has  been  said,  then 
thinks  and  speaks  from  his  natural  man  and  its  memory.  But  to 
think  from  one's  spirit  is  not  to  think  from  the  natural  man  and 
its  memory,  but  from  the  spiritual  man,  and  from  its  faith  and 
affe(5lion.  Merely  from  this  it  is  clear  that  man  has  two  states,  and 
that  it  is  the  latter  state,  not  the  former,  that  saves  him  ;  for  man 
alter  death  is  a  spirit ;  therefore  such  as  he  was  in  the  world  in 
respedl  to  his  spirit,  such  he  remains  after  his  departure  out  of 
the  world.  [6.]  Moreover,  it  has  been  given  me  to  know  from 
much  experience  that  the  man  of  the  church  has  these  two  states. 
After  death,  man  can  be  let  into  either  state,  and  is  a6lually  let  into 
both.  Many,  when  they  have  been  let  into  the  former  state,  have 
spoken  like  Christians,  and  from  such  speech  have  been  believed 
by  others  to  be  Christians  ;  but  as  soon  as  they  were  remitted  into 
the  latter  state,  which  was  the  real  state  of  their  spirit,  they  spoke 
like  devilish  spirits,  and  wholly  opposite  to  what  they  had  spoken 

before   (see  Heaven  and  Hell,r\.  491-498,  499-511).       [7.]     From  all   this  it 

can  be  seen  how  the  statement  is  to  be  understood  that  the  Lord 
has  been  at  this  day  rejected  by  those  within  the  church  ;  namely, 
that  although  it  is  held  from  do<5lrine  that  the  Divine  of  the 
Lord  must  be  acknowledged  and  believed  in  the  same  degree  as 
the  Divine  of  the  Father,  for  the  doctrine  of  the  church  teaches 
that 

As  is  the  Father  so  also  is  the  Son,  uncreate,  infinite,  eternal, 
omnipotent,  God,  Lord,  neither  of  them  greater  or  less,  before  or 
after  the  other  (see  the  Creed  of  At/ianasius)  ; 

yet  they  do  not  approach  and  worship  the  Lord  and  His  Divine, 
but  the  Divine  of  the  Father ;  this  they  do  when  they  pray  to  the 
Father  to  have  mercy  for  the  sake  of  the  Son  ;  and  when  they 
say  this  they  do  not  think  at  all  of  the  Divine  of  the  Lord,  but 
they  think  of  His  Human  as  separated  from  the  Divine,  thus  of 
His  Human  as  the  human  of  any  other  man  ;  and  then  they  also 
think  not  of  one  God,  but  of  two,  or  three.  To  think  in  this  way 
of  the  Lord  is  to  rejed  Him  ;  for  by  not  thinking  of  His  Divine 
at  the  same  time  that  they  think  of  His  Human,  by  the  separation 
they  thrust  out  the  Divine.  Yet  these  are  not  two,  but  one  per- 
son, and  make  one  as  soul  and  body  do.     [8.]    I  once  spoke  with 


142  APOCALYPSE   EXPLAINED. 

spirits  who  when  they  lived  in  the  world  were  of  the  popish 
religion,  and  I  asked  whether  in  the  world  they  ever  thought 
about  the  Divine  of  the  Lord?  They  said  that  they  thought 
about  it  whenever  they  saw  from  do6trine,  and  that  they  then 
acknowledged  His  Divine  to  be  equal  with  the  Divine  of  the 
Father,  but  that  apart  from  doftrine,  they  thought  of  His  Human 
only,  and  not  of  His  Divine.  They  were  asked  why  they  say 
that  the  power  which  His  Human  had  was  given  to  it  by  the 
Father  and  not  by  Himself,  since  they  acknowledged  His  Divine 
to  be  equal  with  that  of  the  Father?  At  this  they  turned  away, 
making  no  answer.  But  it  was  said  to  them,  that  it  was  because 
they  transferred  to  themselves  all  His  Divine  power,  and  that  they 
could  not  have  done  this  unless  they  had  separated  the  Divine 
from  the  Human.  That  with  them  the  Lord  has  been  reje6led, 
every  one  may  conclude  from  this,  that  they  worship  the  pope  in- 
stead of  the  Lord,  and  that  they  no  longer  attribute  any  power  to 
the  Lord.  [9.]  I  will  here  also  mention  a  scandalou-s  remark  that 
the  pope  called  Benedi6l  XIV.,  was  heard  to  make.  He  openly 
declared  that  when  he  lived  in  the  world  he  believed  that  the 
Lord  had  no  power,  because  He  had  transferred  it  all  to  Peter, 
and  after  him  to  his  successors  ;  adding  his  belief  that  the  Rom- 
ish saints  have  more  power  than  the  Lord,  because  they  hold  it 
from  God  the  Father,  while  the  Lord  resigned  it  all  and  gave  it 
to  the  popes  ;  yet  that  He  is  to  be  worshipped,  because  otherwise 
the  pope  is  not  worshipped  with  san6lity.  But  because  this  pope 
even  after  death  claimed  divinity  for  himself,  after  a  few  days  he 
was  cast  into  hell. 

115.  The  Lord  says  to  the  angel  of  this  church,  "  I  am  the 
First  and  the  Last,  who  was  dead  and  is  alive,"  because  those 
within  the  church  that  are  in  a  spiritual  affedtion  for  truth  are 
here  treated  of.  These  are  such  as  search  out  truths  from  the 
Word,  and  when  they  find  them  they  rejoice  in  heart,  solely  be- 
cause they  are  truths.  Those  also  are  here  treated  of  who  are  in 
a  merely  natural  affe6lion  for  truth.  These  are  such  as  do  not 
search  for  truths,  nor  rejoice  in  them  because  they  are  truths,  but 
they  simply  acquiesce  in  the  do6lrinals  of  their  church,  not  caring 
whether  they  are  true  or  false  ;  these  they  learn  and  retain  in  the 
memory  only,  confirming  them  by  the  literal  sense  of  the  Word ; 
and  doing  this  solely  for  the  sake  of  acquiring  repute,  honors,  or 
gain.  It  is  with  such  that  the  Lord  is  "dead,"  that  is,  reje<5led. 
Spiritual  afifedion  for  truth,  which  is  loving  truth  because  it  is 
truth,  is  not  i)ossible  except  with  those  who  are  conjoined  to  the 
Lord  by  acknowledgment  of  His  Divine  in  the  Human,  and  by 


CHAT.    II.,   VFRSE    9. — N.    I  I  7.  I43 

faith  in  it ;  since  all  the  truth  of  hea\en  and  all  the  truth  of  the 
church  is  from  no  other  source  than  the  Lord's  Divine  Human  ; 
for  out  of  this  goes  forth  Divine  truth,  which  is  called  "the  Spirit 
of  Truth,"  or  "  the  Holy  Spirit."  From  this  the  angels  of  heaven 
have  all  their  affection  for  truth  and  all  their  wisdom  (that  this  is  so. 

see  Heaven  and  Hell,  n.  126-140,  265-275,  346-356).      It  is   with    these   that 

the  Lord  is  alive. 

116.  [  Verse  9.]  "/  know  thy  works"  signifies  love. — This  is  evi- 
dent from  the  signification  of  "  works,"  as  meaning  the  things  that 
are  of  the  will  or  love,  since  works  proceed  therefrom,  and  that  from 
which  anything  proceeds  constitutes  the  all  in  that  which  proceeds, 
as  cause  does  in  eftecfl,  for  when  the  cause  is  taken  away  or  ceases 
the  eflfedl  ceases.  So  is  it  with  man's  will  and  works  therefrom  ; 
will  is  the  cause  and  works  are  effedls,  and  it  is  well  known  that 
when  will  ceases  work  ceases.  From  this  it  is  clear  that  "works" 
in  relation  to  cause  mean  the  will.  The  will  of  man  is  spiritual, 
but  works  therefrom  are  natural;  therefore  here  by  "works," 
in  the  spiritual  sense,  the  will  is  meant.  By  "works"  is  meant 
also  the  love,  because  what  a  man  loves  that  he  wills,  and  what 
in  heart  he  wills  that  he  loves  ;  and  if  you  look  more  deeply  you 
will  see  that  all  things  of  man's  interior  will  are  of  his  love.  Yet 
in  common  discourse  we  speak  of  man's  love,  not  of  his  will,  be- 
cause the  loves  are  manifold,  and  there  are  many  in  each  man,  and 
all  are  together  in  the  will,  which  is  always  perceived  by  man  as  a 
one,  since  the  distinction  he  makes  is  between  will  and  understand- 
ing. The  will,  therefore,  is  man's  spiritual  itself,  because  love  is 
spiritual.  "Works"  are  mentioned  in  the  Word,  not  the  will  or 
love  (as  here  and  in  what  follows,  to  the  angels  of  the  churches, 
"I  know  thy  works,"  and  not  I k?iow  thy  will,  or  thy  love),  be- 
cause all  things  that  are  in  the  sense  of  the  letter  of  the  Word  are 
natural,  and  contain  within  them  things  spiritual ;  to  bring  out, 
therefore,  the  spiritual  sense  of  the  Word,  the  spiritual,  which 
is  in  the  natural  or  from  which  the  natural  proceeds,  is  to  be 
sought. 

117.  "And  affliction"  signifies  anxiety  from  a  lonf;;ing  to 
knoiv  truths. — This  is  evident  from  the  signification  of  "affliction," 
as  meaning  anxiety  of  mind  from  a  longing  to  know  truths ;  for 
those  who  wish  to  understand  the  Word,  but  who  do  not  as  yet  well 
understand  it,  are  here  treated  of  (see  above,  n.  112),  and  these  are 
in  anxietv  of  spirit  when  they  do  not  understand.  That  these  have 
such  anxiety  when  they  do  not  understand,  none  can  know  except 
those  who  are  in  an  affeflion  for  truth  for  the  sake  of  truth,  that  is. 


144  APOCALYPSE  EXPLAINED. 

who  are  in  spiritual  affedlion  ;  who  these  are  may  be  seen  above 
(n.  115).  The  reason  of  this  is,  that  such  are  conjoined  to  the 
angels  of  heaven,  and  angels  continually  long  for  truths,  because 
they  long  for  intelligence  and  wisdom  ;  they  long  for  these  as  a 
hungry  man  longs  for  food.  For  this  reason  intelligence  and 
wisdom  are  called  spiritual  food.  This  longing  man  has  from 
infancy,  for  when  he  is  an  infant,  and  afterwards  when  a  child,  he 
is  conjoined  to  heaven,  and  this  longing  is  from  heaven  ;  but 
with  those  who  turn  themselves  to  the  world  it  perishes.  From 
this  it  may  be  known  what  the  anxiety  of  mind  or  spiritual  anxiety 
that  is  here  signified  by  "affli6lion"  is.  [2.]  These  have  such 
anxiety  when  they  read  the  Word  and  do  not  well  understand 
it,  because  all  the  truths  of  heaven  and  the  church  are  from  the 
Word,  and  lie  concealed  therein  in  its  spiritual  sense,  and  are  not 
opened  to  any  except  such  as  are  conjoined  to  heaven,  since  that 
sense  of  the  Word  is  in  heaven.  Yet  the  spiritual  sense  itself  of 
the  Word  does  not  flow-in  with  man  out  of  heaven,  but  it  flows 
into  his  affection,  and  through  this  into  the  knowledges  that  he 
has,  and  thus  kindles  his  longing,  and  he  then  receives  the  genu- 
ine truths  of  the  church  so  far  as  he  can  see  them  from  the  lit- 
eral sense  of  the  Word.  Every  one  who  is  in  a  spiritual  affedlion 
for  truth  is  conscious  that  the  things  that  he  knows  are  few,  and 
the  things  that  he  does  not  know  are  infinite.  He  is  aware, 
moreover,  that  knowing  and  acknowledging  this  is  the  first  step 
towards  wisdom  ;  and  that  those  who  pride  themselves  on  the 
things  they  know,  and  believe  themselves  on  account  of  these  to 
be  most  intelligent,  have  not  reached  this  first  step.  Such  persons 
are  commonly  more  puffed  up  by  falsities  than  by  truths,  for  they 
have  legard  to  their  own  reputation,  and  are  afie6led  by  that 
alone,  and  not  by  the  truth  itself  Such  are  those  who  are  in  nat- 
ural aife6lion  only  and  in  longing  from  that  (see  above,  n.  115). 

Il8.  "And  poverty,  but  thou  art  rich,"  signifies  achiowledg- 
inent  that  they  hiow  nothing  from  thetnselves. — This  is  evident 
from  the  signification  of  "poverty,"  as  meaning  acknowledgment 
of  heart  that  they  know  nothing  from  themselves  (of  which  pres- 
ently) ;  and  from  the  signification  of  "but  thou  art  rich,"  as 
meaning  afie6tion  for  spiritual  truth  (of  which  also  presently). 
That  by  "poverty"  spiritual  poverty  is  here  meant,  and  that  by 
"thou  art  rich"  is  meant  to  be  spiritually  rich,  is  clear,  since  these 
things  are  said  to  the  church.  To  be  spiritually  poor,  and  yet  to 
be  rich,  is  to  acknowledge  in  heart  that  one  has  no  knowledge 
nor  understanding  nor  wisdom  from  himself,  but  that  he  knows, 
understands,  and  is  wise  wholly  from  the  Lord.     In  such  acknow- 


CHAP.   li.,   VERSE   9. — N.   II8.  I45 

ledgment  are  all  angds  of  hea\en,  and  they  are  intelligent  and 
wise  for  this  reason,  and  in  the  same  degree  in  which  they  are  in 
the  acknowledgment  and  perception  that  this  is  the  case.  For 
tliey  know  and  perceive  that  nothing  of  the  truth  that  is  called 
truth  of  faith,  and  nothing  of  the  good  that  is  called  good  of  love,  is 
from  themselves,  but  that  these  are  from  the  Lord  ;  they  also  know 
and  perceive  that  all  things  that  they  understand  and  are  wise 
about  have  reference  to  the  truth  of  faith  and  to  the  good  of  love ; 
and  from  this  again  they  know  that  all  their  intelligence  and  wis- 
dom is  from  the  Lord  ;  and  because  they  know  and  acknowledge 
this,  and  also  wish  and  love  it  to  be  so,  Divine  truth  from  which  are 
all  intelligence  and  wisdom  continually  tlows-in  from  the  Lord,  and 
this  they  receive  in  the  measure  in  which  they  are  affedled  by  it,  that 
is,  love  it.  But,  on  the  other  hand,  the  spirits  of  hell  believe  that 
all  things  they  think  and  will,  and  thus  speak  and  do,  are  from 
themselves,  and  not  at  all  from  God ;  for  they  do  not  believe  in 
a  Divine ;  consequently,  instead  of  intelligence  and  wisdom  they 
have  insanity  and  lolly,  for  they  think  contrary  to  truth,  and  will 
contrary  to  good,  and  this  is  to  be  insane  and  foolish.  Every 
man  who  is  in  the  love  of  self  does  the  same  ;  he  cannot  do  other- 
wise than  attribute  all  things  to  self,  because  he  looks  only  to  self; 
and  because  he  does  this  he  is  not  in  any  acknowledgment  that 
all  intelligence  and  wisdom  are  from  the  Lord ;  consequently, 
when  such  persons  think  by  themselves,  they  think  contrary  to 
the  truths  and  goods  of  the  church  and  of  heaven,  although  when 
speaking  with  men  they  talk  otherwise,  from  a  fear  of  losing  their 
reputation.  [2.]  From  all  this  it  can  be  known  what  "poverty" 
in  the  spiritual  sense  means.  He  who  is  spiritually  poor  is  never- 
theless rich,  because  he  is  in  a  spiritual  affeclion  for  truth  ;  for 
into  ihis  afifedlion  intelligence  and  wisdom  from  the  Lord  flow  ; 
for  e\-eryone's  affeclion  receives  and  imbibes  things  congenial  to 
it,  as  it  sponge  does  water  ;  therefore  a  spiritual  affe6lion  for  truth 
receives  and  imbibes  spiritual  truths,  which  are  the  truths  of  the 
church,  from  the  Word.  A  spiritual  affe6lion  for  truth  has  no 
other  source  than  the  Lord,  because  the  Lord  is  Divine  truth  in 
heaven  and  in  the  church,  for  Divine  truth  goes  forth  from 
Him.  And  as  the  Lord  loves  to  lead  every  one  to  Himself, 
and  to  save  him,  and  this  He  can  do  only  by  knowledges  of  good 
and  truth  from  the  Word,  so  the  Lord  loves  to  impart  these  to  man, 
and  make  them  of  his  life,  for  in  this  way  and  no  other  can  He 
lead  man  to  Himself  and  save  him.  From  this  it  is  manifest  that 
all  spiritual  affe<5lion  for  truth  is  from  the  Lord,  and  that  no  one 
can  be  in  that  affedlion  unless  he  acknowledges  the  Divine  of  the 


146  APOCALYPSE    EXPLAINED. 

Lord  in  His  Human,  for  by  such  acknowledgment  there  is  con- 
jun6tion,  and  according  to  conjunction  there  is  reception.    (On  this 

more  may  be  seen  in  Heaven  and  Hell,  where  it  treats  of  The  Wisdom  of  tne  Angels 
of  Heaven,  n.  265-275  ;  and  of  The  Wise  and  the  Simple  in  Heaven,  n.  346-356,  and 
elsewhere  in  the  same  work,  n.  13,  19,  25,  26,  133,  139,  140,  205,  297,  422,  523,  603  ; 
and  in  The  Doarine  of  the  New  Jerusalem,  n.  11-27;    and  above,  n.  6,  59,  112, 

115,  117.)  [3.]  In  the  Word,  "the  poor  and  needy"  are  fre- 
quently mentioned,  also  "the  hungry  and  thirsty."  By  "the 
poor  and  needy"  are  signified  those  who  believe  that  of  them- 
selves they  know  nothing  ;  also  those  who  are  destitute  of  know- 
ledge because  they  have  not  the  Word  ;  and  by  "the  hungry  and 
thirsty"  are  signified  those  who  continually  long  for  truths,  and 
long  to  be  perfe6ted  by  means  of  truths.  These  two  classes  are 
meant  by  the  "poor,"  "needy,"  "hungry,"  and  "thirsty,"  in  the 
following  passages  : 

"  Blessed  are  the  poor  in  spirit ;  for  theirs  is  the  kingdom  of  the  heavens. 

....  Blessed  are  thev  that  hunger  and  thirst  after  righteousness  ;  for 

they  shall  be  filled  "  (Matt.  v.  3,  6). 
"  Blessed  are  the  poor  ;  for  theirs  is  the  kingdom  of  the  heavens.    Blessed 

are  ye  that  hunger ;  for  ye  shall  be  filled"  {Luke  vi.  20,  21). 
"To  the  poor  the  Gospel  shall  be  preached,"  and  "the  poor  hear  the 

Gospel"  {Luke  vii.  22  ;  Matt.  xi.  5). 
The  master  of  the  house  said  to  his  servant  that  he  should  go  out  into  the 

streets  and  lanes  of  the  city,  and  bring  in  the  poor  {Luke  xiv.  21). 
"Then   the   first-born   of  the   poor  shall  feed,  and  the  needy   shall  lie 

down  with  confidence  "  {Isa.  xiv.  30). 
"  I  was  an  hungered,  and  ye  gave  Me  to  eat ;  I  was  thirsty,  and  ye  gave 

Me  to  drink"  {Matt.  xxv.  35). 
"  When  the  poor  and  needy  seek  water,  and  there  is  none,  their  tongue 

faileth  for  thirst,  I,  Jehovah,  will  answer  them I  will  open 

rivers  on  the  heights,  and  fountains  will  I  place  in  the  midst  of  the 

valleys"  {Isa.  xli.  17,  18). 

From  this  last  passage  it  is  clear  that  the  "poor  and  needy" 
are  those  who  long  for  knowledges  of  good  and  truth,  for  the 
"water"  that  such  seek  is  truth.  (That  "water"  is  truth  of  faith, 
.'ee  above,  n.  71.)  Their  longing  is  here  described  by  "their 
tongue  fainting  for  thirst,"  and  the  abundance  they  are  to  have 
by  "rivers  being  opened  on  the  heights,  and  fountains  in  the 
midst  of  the  valleys."  [4.]  Those  who  do  not  know  that  by  the 
"rich"  are  signified  those  who  have  the  Word  and  who  can  be 
in  knowledges  of  truth  and  good  therefrom,  and  that  by  the 
"poor"  are  signified  those  who  have  not  the  Word,  and  yet  long 
for  truths,  must  believe  that  by  the  "rich  man"  in  Liike  (xvi.  19 
seq.)  who  "was  clothed  in  purple  and  fine  linen,"  are  meant  the 
rich  in  this  world,  and  that  by  the  "poor  man"  who  "was  laid  at 
his  gate,  and  desired  to  be  fed  with  the  crumbs  that  fell  from  the 
rich  man's  table,"  are  meant  the  poor  in  this  world.  But  by  the 
"rich  man"  there   the  Jewish  nation  is  meant,  which  had  the 


CHAP.    II.,   VERSE    g. — N.    119.  147 

Word,  and  might  have  been  therefore  in  knowledges  of  truth 
and  good  ;  and  by  the  "  poor  man  "  are  there  meant  the  nations 
that  had  not  the  Word  and  yet  longed  for  knowledges  of  truth 
and  good.  The  rich  man  is  described  as  "clothed  with  purple 
and  fine  linen,"  because  "purple"  signifies  genuine  good  {a.c,  n. 
9467),  and  "fine  linen"  genuine  truth  {yi.C,  n.  5319,  9469,9596,  9744I, 
both  from  the  Word.  The  poor  man  is  described  as  "laid  at 
the  rich  man's  gate,  and  desiring  to  be  fed  with  the  crumbs 
that  fell  from  the  rich  man's  table,"  because  "to  be  laid  at  the 
gate"  meant  to  be  rejedled,  and  to  be  deprived  of  the  opportun- 
ity to  read  and  understand  the  Word;  and  "wishing  to  be  fed 
with  the  crumbs  that  fell  from  the  rich  man's  table"  means  to 
long  for  some  truths  from  the  Word,  for  "food"  signifies  things 
of  knowledge,  intelligence,  and  wisdom,  and  in  general,  good  and 

truth  ( .4.C.,  n.  3114,  4459, 4792,  5147,  5293, 5340,  5342, 5410,  5426,  5576, 5582,  5588, 

5655.8562,9003);  and  "  table "  signifies  a  receptacle  for  these  (A.C., 
n.  9527).  As  the  poor  man  was  in  that  longing,  which  is  the  same 
as  a  spiritual  aTfifeClion  for  truth,  it  is  said  of  him  that  "  he  was  car- 
ried by  the  angels  into  Abraham's  bosom,"  by  which  is  signified 
to  be  raised  into  an  angelic  state  in  respe(5l  to  intelligence  and  wis- 
dom ;  "Abraham's  bosom"  is  the  Di\'ine  truth  that  is  in  heaven, 
for  those  who  are  in  that  are  with  the  Lord.    (That  "Abraham"  in  the 

Word  signifies  the  Lord,  see  A.C.,  n.  2010,  2833,  2836,  3245,  3251,  3305,  3439,  3703, 

6098,  6185,6276,  6804,  6847.)  [5.]  The  same  that  is  signified  here  by 
the  "rich  man"  and  the  "poor  man  who  hungered"  is  signified 
by  the  "  rich  "  and  the  "  hungry  "  in  L7ike  : 

"The  hunjG;ry  He  hath  filled  with  good,  and  the  rich  He  hath  sent  empty 
away  "  (i.  53). 

(That  by  "  riches  "  in  the  Word  are  meant  spiritual  riches,  which  are  knowledges  ot 
truth  and  good  from  the  Word,  see  A.C.,  n.  1694,  4508,  10227 :  and  in  Heaven  and 
Hell,  n.  365 ;  and  in  a  contrary  sense,  knowledges  of  what  is  false  and  evil,  which 
are  confirmed  from  the  sense  of  the  letter  of  the  Word,  A.C.,  n.  1694.)        That 

"riches"  in  the  Word  signify  knowledges  of  truth  and  good,  and 
intelligence  and  wisdom  therefrom,  is  from  correspondence  ;  for 
with  angels  in  heaven  all  things  appear  as  if  refulgent  with  gold, 
silver,  and  precious  stones ;  and  this  so  far  as  they  are  in  intelli- 
gence from  truth  and  in  wisdom  from  good.  Also  with  the 
spirits  who  are  below  the  heavens  there  are  riches  in  appearance 
according  to  their  reception  of  truth  and  good  from  the  Lord. 

119.  "And  the  blasphemy  of  them  who  say  that  they  are 
Jews  and  they  are  not,"  signifies  denunciation  by  those  who  think 
themselves  to  be  in  knoivledges  of  good  and  truth,  because  they 
have  the  Word,  aiid yet  they  are  not. — This  is  evident  from  the  sig- 
nification of  "blasphemy,"  as  meaning  censure  and  denunciation  ; 
and  from  the  signification  of  "Jews,"  as  meaning  those  who  are  in 


148  APOCALYPSE   EXPLAINED. 

knowledges  of  good  and  truth  from  the  Word  ;  for  "Judah,"  in 
the  highest  sense  of  the  Word,  signifies  the  Lord  in  respecfl  to 
celestial  love,  in  the  internal  sense  the  Lord's  celestial  kingdom 
and  the  Word,  and  in  the  external  sense  do6trine  from  the  Word, 
which  is  of  the  celestial  church  (see  A.C..  n.  3881,  6363).  From  this 
it  can  be  seen  that  by  the  "blasphemy  of  them  who  say  that  they 
are  Jews  and  they  are  not,"  is  signified  censure  and  denunciation 
by  those  who  say  that  they  acknowledge  the  Lord,  and  are  in 
His  kingdom  and  in  true  do6lrine,  because  they  have  the  Word, 
and  yet  they  are  not ;  and  in  general,  those  who  say  that  they  are 
in  knowledges  of  good  and  truth  from  the  Word,  and  yet  are  in 
falsities  and  evils.  [2.]  Those  who  know  nothing  of  the  internal 
sense  of  the  Word  must  believe  that  by  "Judah"  and  "Jews,"  in 
the  prophetical  parts  of  the  Word,  are  meant  Judah  and  the  Jews  ; 
these,  however,  are  not  there  meant  by  their  names,  but  all  who 
are  in  the  true  doctrine  of  the  church,  thus  who  are  in  knowledges 
of  good  and  truth  from  the  Word  ;  and,  in  the  contrary  sense,  those 
who  are  in  false  do6lrine,  thus  who  have  adulterated  the  truths  and 
goods  of  the  Word.  That  Judah  and  the  Jews  are  not  meant 
can  be  seen  merely  from  this,  that  there  is  an  internal  sense  in 
every  particular  of  the  Word,  thus  in  the  names  of  persons  and 
places ;  and  that  nothing  is  treated  of  in  this  sense  except  what 
pertains  to  heaven  and  the  church  ;  such  things,  therefore,  must  be 
signified  by  the  names  "Judah  "  and  "  Israel."  And  as  with  them 
a  church  was  instituted  in  which  all  things  were  representative 
and  significative  of  things  heavenly,  so  by  their  names  that  was 
signified  which  essentially  makes  the  church,  namely,  in  the  high- 
est sense,  the  Lord  Himself;  in  the  internal  sense  His  Word  ;  and 
in  the  external  sense  doftrine  from  the  Word,  as  was  said  above. 
From  this  it  is  clear  how  greatly  those  are  mistaken  who  believe, 
according  to  the  letter,  that  the  Jews  are  to  be  brought  back  into 
the  land  of  Canaan,  and  that  they  have  been  chosen  and  destined 
for  heaven  in  preference  to  others  ;  when  in  fa6t  but  few  from 
that  nation  are  saved,  since  none  are  saved  except  those  who  be- 
lieve in  the  Lord ;  and  he  who  believes  in  the  Lord  in  the  world 
believes  in  Him  after  death ;  but  that  nation  altogether  reje6led 
Him  from  its  faith.  [3.]  That  by  "Judah"  is  meant  the  Lord  in 
respe(5l  to  His  kingdom  and  the  Word  can  be  seen  from  the 
prophecy  of  Israel  regarding  his  sons ;  when  this  is  unfolded  by 
the  internal  sense  it  is  clear  what  each  tribe  represented  in  the 
church.  It  is  clearly  evident  that  the  tribe  of  Judah  represented 
the  Lord's  kingdom,  or  the  church  where  the  Word  is ;  for  it  is 
said  of  Judah : 

"  Judah  is  a  lion's  whelp  ;  from  the  prey,  my  son,  thou  art  gone  up 


CHAP.    II.,   VERSE   9. — N.   1 19.  I49 

The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  from  be- 
tween his  feet,  until  Shiloh  come ;  and  unto  Him  shall  the  clinging 
of  the  peoples  be;  who  shall  bind  to  the  vine  the  foal  of  His  ass, 
and  to  the  noble  vine  the  son  of  His  she-ass;  whilst  He  shall  have 
washed  His  garment  in  wine,  and  His  vesture  in  the  blood  of 
grapes"  {Gen.  xlix.  9-1 1). 

Tliat  these  particulars  signify  the  Lord's  kingdom  or  the  church, 
may  be  seen  in  the  Arcana  Caclesfia,  where  they  are  explained. 
[4.]  He  who  knows  that  by  "Judah"  is  meant,  in  the  highest 
sense  the  Lord,  and  in  the  internal  sense  His  kingdom  and  the 
Word,  and  in  the  external  sense  do6lrine  from  the  Word,  also 
in  a  contrary  sense  those  who  deny  the  Lord  and  adulterate  the 
W'ord,  can  know  what  is  signified  by  "Judah"  in  many  passages 
of  the  Word  ;  as  in  the  following : 

"  Hear  ye,  O  house  of  Jacob,  called  by  the  name  of  Israel,  and  they  are 
come  forth  out  of  the  waters  of  Judah"  (/^a.  xlviii.  i). 

The  "  house  of  Jacob  "  and  "  Israel "  is  the  church  ;  "  to  come  forth 
out  of  the  waters  of  Judah"  signifies  out  of  doctrine  irom  the 
Word,  for  the  church  is  from  that.  That  "waters"  denote  truths 
of  doclrine  out  of  the  W'ord,  see  above  (n.  71). 

"The  sons  of  Judah  and  the  sons  of  Jerusalem  have  ye  sold  unto  the 
sons  of   the  Grecians,  that   ye  may  remove  them  far  from  their 

borders It  shall  come  to  pass  in   that  day, ....that  all  the 

brooks  of  Judah  shall  flow  with  waters,  and  a  fountain  shall  go  forth 
out  of  the  house  of  Jehovah,. ..  .and  Judah  shall  sit  to  eternity" 
{Joel  iii.  6,  18,  20). 

"  To  sell  the  sons  of  Judah  and  the  sons  of  Jerusalem  to  the  sons 
of  the  Grecians"  is  to  falsify  the  goods  and  truths  of  the  church ; 
"in  that  day"  means  when  there  is  an  end  of  that  church  and  a 
new  church  has  been  established  among  the  nations;  "all  the 
brooks  of  Judah  shall  flow  with  waters"  signifies  abundance  of 
truths  and  goods  from  the  W^ord,  for  those  who  are  in  the  new 
church  ;  that  these  are  from  the  Word  is  signified  by  the  "fount- 
ain going  forth  out  of  the  house  of  Jehovah."  From  this  it  is 
evident  that  by  "Judah,"  who  "shall  sit  to  eternity,"  is  not  meant 
Judah  or  the  Jewish  nation,  but  all  those  who  are  in  good  by 
means  of  truths  from  the  Word.  [5.]  Like  things  are  meant  by 
"Judah"  in  the  following  passages: 

"I  will  have  mercy  upon  the  house  of  Judah,  and  will  save  them 

And  the  sons  of  Judah  and  the  sons  of  Israel  shall  be  gathered  to- 
gether, and  they  shall  appoint  themselves  one  head,  and  they  shall 
go  up  from  the  land  ;  for  great  is  the  day  of  Jezreel  "  {Hosea  i.  7, 11). 

"Then  many  nations  shall  join  themselves  to  Jehovah  in  that  day  ;  they 
shall  be  to  Me  for  a  people,  for  I  will  dwell  in  thee ;...  .then 
Jehovah  shall  make  Judah  an  heritage  to  Himself,  His  portion 
upon  the  land  of  holiness,  and  shall  again  choose  Jerusalem  "  {Z^ch 
ii.  II,  12). 


150  APOCALYPSE    EXPLAINED. 

"Jehovah  Zebaoth  shall  visit  His  flock,  the  house  of  Judah,  and  shall 
make  them  a  horse  of  glory  in  war ;....!  will  render  the  house  of 
Judah  powerful "  {Zech.  x.  3,  6). 

"God  will  save  Zion,  and  will  build  the  cities  of  Judah  ;  and  they  shall 
dwell  there,  and  inherit  it ;  the  seed  also  of  His  servants  shall  in- 
herit it ;  and  they  that  love  the  name  of  Jehovah  shall  dwell 
therein"  {Fs.  Ixix.  35,  36). 

"I  will  bring  forth  a  seed  out  of  Jacob,  and  out  of  Judah  an  inheritor 
of  My  mountains  ;  that  My  chosen  may  possess  it "  {Isa.  Ixv.  9) ; 

besides  very  many  other  places.  That  the  Jewish  nation  is  not 
meant  in  the  Word  in  these  and  other  places,  where  they  are  called 
"chosen"  and  "heirs,"  maybe  seen  from  what  is  cited  respe<5ling 
that  nation  from  the  Arcana  Caelestia,  in  The  DoHrine  of  the 
New  yerusaleryi  (n.  248).  From  all  this  what  is  signified  by  the 
"blasphemy  of  them  who  say  that  they  are  Jews,  and  they  are 
not,"  can  be  seen. 

120.  "But  are  a  synagogue  of  Satan"  signifies  doilrine  of 
all  falsities  with  these. — This  is  evident  from  the  signification  of 
"synagogue,"  as  meaning  do6lrine  (of  which  presently);  and 
from  the  signification  of"  Satan,"  as  meaning  the  hell  from  which 
are  all  falsities.  There  are  two  kinds  of  hells,  one  in  which  those 
are  who  are  in  evils,  and  the  other  in  which  those  are  who  are  in 
the  falsities  of  evil.  The  hell  in  which  those  are  who  are  in  evils 
is  called,  in  one  word,  Devil,  and  that  in  which  those  are  who  are 
in  the  falsities  of  evil  is  called,  in  one  word,  Satan.  Those  who 
know  nothing  about  the  hells,  but  have  adopted  the  belief  that 
the  devil  was  created  an  angel  of  light,  and  because  he  rebelled 
was  cast  down  with  his  crew,  and  thus  hell  was  made,  do  not  know 

that  the  hells  are  so  named.  (That  the  hells  are  called  Devil  and  Satan 
may  be  seen  in  Heaven  and  Hell,  n.  311,  544,  553  ;  and  The  Last  Judgment,  in  the 
chapter  where  it  is  shown  that  Heaven  and   Hell  are  from  the  Human  Race,  n. 

14-22.)  [2.]  Let  it  be  known,  moreover,  that  as  all  goods  and 
truths  are  from  the  Lord  out  of  the  heavens,  so  all  evils  and  falsi- 
ties are  out  of  the  hells.  He  is  greatly  deceived  who  believes  that 
goods  and  truths  have  any  other  source  than  out  of  the  heavens 
from  the  Lord,  or  that  evils  and  falsities  have  any  other  source 
than  out  of  the  hells.  Man  is  simply  a  receptacle  of  these,  and 
to  whichever  he  turns  himself  of  that  he  is  a  recipient.  If  he 
turns  himself  towards  heaven,  which  is  effected  by  goods  of 
love  and  truths  of  faith,  he  receives  goods  and  truths  from  the 
Lord ;  but  if  he  turns  himself  towards  hell,  which  is  effedted  by 
evils  of  love  and  falsities  of  faith,  he  receives  evils  and  falsities 
from  hell.  Now  as  all  evils  and  falsities  are  from  the  hells,  and 
as  the  hells  are  called,  in  one  word,  either  Devil  or  Satan,  it 
follows  that  by  Devil  are  signified  all  evils,  and  by  Satan  all 
falsities.  From  this  it  is  that  by  a  "synagogue  of  Satan"  doc- 
trine of  all  falsities  is  signified.     [3.]    By  "synagogue"  dodirine  is 


CHAP.   II.,   VERSE    lO. — N.    121.  I51 

sitij^nified,  because  in  the  syiiag(jgues  tliere  was  instruflion,  and 
ditilerences  in  matters  of  doctrine  were  adjusted.  That  there  was 
instruction  in  the  synagogues  is  evident  from 

Matt.  iv.  23 ;  ix.  35  ;  xiii.  54 ;  Mark  i.  21,  22,  29,  39  ;  vi.  2 ;  Luke  iv.  15, 
16,  44  ;  xiii.  10,  14  ;   John  xviii.  20. 

That  differences  in  matters  of  doclrine  were  adjusted  in  the  syna- 
gogues may  be  inferred  from  what  is  said  in 

Matt.  X.  17;  Mark  xiii.  9;   Luke  xii.  11  ;  xxi.  12;  John  ix.  22;  xii.  42; 
xvi.  2,  3. 

That  with  the  Jewish  nation  there  was  doclrine  of  all  falsities  can  be 
seen  from  many  things  known  of  that  nation  ;  namely,  that  they 
denied  the  Lord  ;  that  they  wish  for  a  Messiah  whose  kingdom 
will  be  upon  the  earth,  and  who  will  exalt  them  above  all  other 
nations  in  the  world  ;  that  they  place  all  worship  in  externals,  and 
reje6l  the  internals  of  worship,  which  are  of  faith  in  and  love  to 
the  Lord  ;  that  they  apply  all  things  in  the  Word  to  themselves; 
and  falsify  it  by  traditions  of  their  own  invention 

(see  Matt.  xv.  6-9 ;  Mark  vii.  1-13). 

Again,  what  the  quality  of  that  nation  in  respe6l  to  their  interiors 
has  been  from  the  beginning  can  be  seen  from  the  song  of  Moses 
{Dent,  xxxii.),  and  elsewhere  in  many  passages  (see  also  the  quota- 
tions from  the  Arcana  Caelestia,  in  The  Doflrine  of  the  Neiu  Jerusalem,  n.  248). 

121.   [  Verse  10.]  "Fear  not  the  things  which  thou  art  to  suffer" 

signifies  that  they  should  not  grieve  on  account  of  such  persecu- 
tion.— This  is  evident  from  the  signification  of  "fear  not,"  as  mean- 
ing, in  reference  to  those  about  to  suffer  persecutions,  that  they 
should  not  grieve  in  mind  ;  for  fear  with  these  is  also  grief;  and 
from  the  signification  of  "the  things  which  thou  art  to  suffer," 
namely,  from  those  who  are  in  do<5lrine  of  all  falsities,  as  meaning 
that  such  are  about  to  persecute.  The  persecution  of  those  who 
are  in  a  spiritual  affection  for  truth,  by  those  who  are  in  falsities, 
is  now  to  be  treated  of.     This  can  best  be  seen  from  those  who  are 

of  this  character  in  the  world  of  spirits  (of  which  world  see  Heaven  and  Hell, 

n. 421-335),  for  there  the  quality  of  every  one  in  respe6l  to  his  inte- 
riors, which  are  of  thought  and  intention,  is  manifest ;  since  every 
one  there  is  in  himself,  because  he  is  a  spirit,  and  the  spirit  is  what 
thinks  and  intends.  All  spirits  there  are  either  conjoined  with  the 
hells  or  conjoined  with  the  heavens.  Those  who  are  conjoined  with 
the  hells,  as  soon  as  they  perceive  any  one  to  be  in  a  spiritual  affec- 
tion for  truth  begin  to  burn  with  hatred,  and  strive  to  destroy  him  ; 
they  cannot  endure  the  sight  of  him.     Very  many  of  them,  if 


152  APOCALYPSE    EXPLAINED. 

they  perceive  but  for  a  moment  the  delight  of  a  spiritual  affe6lion 
for  truth,  which  is  the  essential  delight  of  heaven,  become  as  if 
insane,  and  nothing  is  more  delightllil  to  them  than  to  destroy 
that  delight.  From  this  it  is  evident  that  all  the  hells  are  opposed 
to  spiritual  afire6lion  for  truth,  and  all  the  heavens  are  in  it.  It 
would  be  the  same  among  men  on  the  earth  if  they  were  in  the 
perception  in  which  spirits  are ;  but  as  they  are  not  in  such  per- 
ception, and  therefore  do  not  know  who  are  in  spiritual  affe6tion, 
they  remain  quiet  and  behave  amicably  towards  each  other,  in 
accordance  with  the  delights  of  the  world.  But  this  disposition 
displays  itself  in  the  churches,  among  those  who  are  zealous  in 
religious  matters.  It  also  becomes  evident,  in  those  who  are  in 
that  spiritual  afire6lion,  in  this  way,  that  falsities  break  in  upon  their 
thoughts,  endeavoring  to  extinguish  their  longing  and  its  delight ; 
these  falsities  that  break  in  upon  their  thoughts  are  from  hell ;  for 
everything  that  a  man  thinks  is  either  from  hell  or  from  heaven 
(as  was  said  above,  n.  1 20). 

122.  "Behold,  the  devil  is  about  to  cast  some  of  you  into 
confinement,"  signifies  ///a/  f/iose  who  are  iyi  falsities  from  evil 
will  set  about  to  deprive  thefn  of  all  truth  from  the  Word. — This 
is  evident  from  the  signification  of  "casting  into  confinement,"  as 
meaning,  in  reference  to  those  who  are  in  a  spiritual  affe6lion  for 
truth,  to  endeavor  and  to  set  about  to  deprive  them  of  truths  from 
the  Word  (of  which  presently)  ;  and  from  the  signification  of  the 
"devil,"  as  meaning  the  hells  which  are  in  evil  and  in  falsities 
therefrom  (of  which  above,  n.  120).  "To  cast  into  confine- 
ment," in  reference  to  those  who  are  in  a  spiritual  afre6lion  for 
truth,  is  to  endeavor  and  to  set  about  to  deprive  them  of  truths 
from  the  Word,  for  the  reason  that  truths  are,  as  it  were,  in  con- 
finement or  in  prison  when  falsities  break  in  ;  and  so  long  as  falsi- 
ties engage  the  attention  truths  cannot  appear,  still  less  can  they 
be  set  at  liberty.  Those  that  are  in  a  spiritual  afifecftion  for  truth, 
who  are  those  that  love  truths  because  they  are  truths,  are  held  in 
such  a  prison  whenever  they  do  not  understand  the  Word  and 
yet  wish  to  understand  it ;  the  falsities  that  imprison  rise  up  from 
hell  into  the  natural  man  when  the  delights  of  the  lo^•e  of  self  and 
the  world  have  rule  therein,  for  these  delights  are  the  origins  of  all 

evils  and  falsities  therefrom   {s&&  Doarine  of  the  New  Jerusalem,  x\.(iS-%i). 

[2.]  This  is  meant,  in  the  spiritual  sense,  by  "being  cast  by  the 
devil  into  confinement ;"  for  as  the  devil  is  hell,  and  out  of  hell 
every  evil  arises,  and  as  the  influx  from  hell  is  into  the  natural 
man,  not  into  the  spiritual,  so  the  devil  has  power  over  all  who 
are  in  the  delights  of  these  loves,  and  subjects  them  to  himself  and 


CHAP.    II.,  VERSE   lO. — N.   122.  I53 

makes  them  his  crew ;  for  all  who  are  in  the  hells  are  in  evils  and 
their  falsities  Ironi  the  loves  of  self  and  of  the  world  (see  Heaven  and 

Hell,  n.  551-565;  but  that  the  delights  of  those  loves  arc  changed  into  correspond- 
ing delight,  of  the  same  character,  see  n.  485-490).      This  casting  into  prison 

by  the  devil  is  described  in  the  Word,  where  it  is  said  that  the 
Jews  and  the  wicked  will  j)ersecute  the  Lord's  disciples,  and  will 
evil  entreat  and  kill  them  ;  for  by  the  "disciples  of  the  Lord"  are 
meant  all  who  are  in  truths  from  good,  that  is,  who  are  in  truths 
from  the  Lord ;  and  as  these  are  meant  by  the  Lord's  disciples, 
so  in  a  sense  abstracted  from  persons,  which  is  the  essential  spir- 
itual sense  of  the  Word,  truths  and  goods  themselves,  which  are 
from  the  Lord  through  His  Word,  are  meant.     (That  by  the  Lord's 

twelve  disciples  all  things  of  fliith  and  love  in  the  complex,  thus  all  truths  and  goods 
of  the  church,  are  meant,  see  .-'i.C,  n.  2:29,  3354,  3488,  3858,  6397;  that  the  Word 
in  heaven  is  understood  in  a  sense  abstra(fted  from  persons,  see  above,  n.99.  lOO.) 

[3.]  When  one  knows  that  by  the  "  disciples  of  the  Lord  "  all  those 
who  are  in  truths  from  good  from  the  Lord  are  meant,  and  in 
an  abstract  sense  truths  themselves  from  good  ;  and  that  by  their 
being  "cast  into  confinement  by  the  devil"  is  meant  the  endeavor 
of  those  who  are  in  falsities  from  evil  to  deprive  them  of  truths, 
and  in  a  sense  abstracted  from  persons,  the  detention  or  imprison- 
ment of  truths  by  falsities,  as  described  above,  he  can  understand 
what  the  following  passages  mean  in  each  of  these  senses : 

"They  shall  lay  hands  on  you  and  shall  persecute  you,  delivering  you 

up  to  the  synagogues  and  prisons for  My  name's  sake  "  {Luke 

xxi.  12). 

That  "for  the  sake  of  the  Lord's  name"  signifies  for  the  sake 
of  goods  of  love  and  truths  of  faith,  from  Him,  see  above  (n. 
102). 

"Then  shall  they  deliver  you  up  to  afflicftion,  and  shall  kill  yon,  and  ye 
shall  be  held  in  hatred-.  . . .  for  My  name's  sake"  {Matt.  xxiv.  g,  11). 

"  They  will  deliver  you  up  to  councils  and  to  synagogues,  and  they  will 
scourge  you  ....  for  My  sake  "  {Matt.  x.  17,  18  ;  Mark  xiii.  9). 

"  Behold,  I  send  unto  you  prophets,  and  wise  men,  and  scribes  ;  and  some 
of  them  ye  shall  kill  and  crucify,  and  some  of  them  ye  shall  scourge 
in  your  synagogues,  and  persecute  them  from  city  to  city  "  {Matt. 
xxiii.  34). 

"A  man  that  was  a  householder  planted  a  vineyard, ....  and  let  it  out  to 

husbandmen When  the  season  of  the  fruits  drew  near,  he  sent 

his  servants  to  the  husbandmen,  to  receive  the  fruits  of  it.  But  the 
husbandmen  took  his  servants,  and  beat  one,  and  killed  another,  and 
stoned  another.     Again,  he  sent  other  servants,  and  they  did  unto 

them  likewise.     At  length  he  sent  unto  them  his  son But  the 

husbandmen,  when  they  saw  the  son,  said  among  themselves,  This 
is  the  heir;  come,  let  us  kill  him,  and  take  his  inheritance.  And 
they  took  him,  and  cast  him  forth  out  of  the  vineyard,  and  killed 
him  "  {Afatt.  xxi.  33-^4). 

"The  wisdom  of  God  said,  I  will  send  unto  them  prophets  and  apostles, 
and  some  of  them  they  shall  kill  and  persecute"  (Luke  xi.  49). 


154  APOCALYPSE    EXPLAINED. 

(That  by  "  prophets  "  in  the  Word  are  meant  those  who  teach  truths,  and  in  a  sense 
abstracted  from  persons,  dodlrine  of  truth,  see  A.C.,  n.  2534,  7269 ;  and  that  "  apos- 
tles "  have  a  similar  signification,  see  above,  n.  lOO.) 

*'  Blessed  are  ye,  when  men  shall  reproach  you,  and  persecute  you,  and 
shall  say  every  evil  word  against  you  falsely,  for  My  sake  ;  rejoice 
and  be  exceeding  glad,  for  great  is  your  reward  in  the  heavens  ; 
for  so  persecuted  they  the  prophets  which  were  before  you  "  {A/att. 
V.  II,  12). 

"  Blessed  are  ye  when  men  shall  hate  you,  and  when  they  shall  separate 
you  from  their  company,  and  shall  reproach  you  and  cast  out  your 
name  as  evil,  for  the  Son  of  man's  sake  ; . . . .  for  in  the  same  man- 
ner did  their  fathers  unto  the  prophets  "  {Luke  vi.  22,  23). 

[4.]  Similar  to  this  is  the  signification  of  the  words  of  the  Lord, 
that  they  should  take  up  their  cross  and  follow  Him  ;  as  in  the 
the  following  passages : 

"Jesus  said  unto  His  disciples,  If  any  one  will  come  after  Me,  let  him 
deny  himself,  and  take  up  his  cross,  and  follow  Me  "  {Matt.  xvi.  24  ; 
Mark  viii.  34) ; 

"  to  deny  oneself"  is  to  put  away  evils  that  are  from  proprium 
[the  self- life]. 

"Whosoever  doth  not  bear  his  cross,  and  come  after  Me,  cannot  be  My 

disciple"  {Luke  xiv.  27). 
Jesus  said  to  the  young  man  who  was  rich,  "  One  thing  thou  lackest ;  go, 

sell  whatsoever  thou  hast,  and  come,  follow  Me,  bearing  the  cross" 

{Mark  X.  21). 

By  this  is  meant,  in  the  spiritual  sense,  that  he  should  put  away 
the  falsities  that  were  of  Jewish  do6lrine,  should  accept  the  doc- 
trine of  truth  from  the  Lord,  and  should  undergo  assaults  and 
temptations  from  falsities.  Those,  therefore,  are  deceived  who  be- 
lieve that  those  who  wish  to  follow  the  Lord  are  to  sell  their  goods 
and  suffer  the  cross.  Since  the  Lord  was  Divine  tr.uth  itself,  which 
in  John  i.  1-3,  14,  is  called  the  "Word,"  the  Lord's  suffering 
Himself  to  be  scourged  and  crucified  signifies  that  Divine  truth 
which  is  in  the  Word  was  so  treated  by  the  Jews.     (That  all  things 

related  of  the  Lord's  passion  in  the  Evangelists  involve  and  signify  that  the  Jews  so 
treated  Divine  truth,  see  above,  n.  83.)      So  the  Lord  says, 

"  Remember  My  word, if  they  have  persecuted  Me,  they  will  also 

persecute  you  "  {John  xv.  20). 

[5.]  That  the  Jews  in  particular  are  meant  by  the  "devil"  who 
was  to  cast  the  disciples  of  the  Lord  into  confinement,  and  that, 
in  general,  all  that  call  themselves  "Jews,  and  are  not,  but  are  a 
synagogue  of  Satan,"  are  meant  (according  to  the  passages  cited 
above,  n.  119,  120),  is  clear  from  the  Lord's  words  in  yohn: 

"Ye  do  not  understand  My  speech  because  ye  cannot  hear  My  word. 
Ye  aie  of  your  father  the  devil,  and  the  lusts  of  your  father  ye  will 


CHAP.    II.,   VFRSF.    lO.— N.    I  24.  155 

do.  He  was  a  murderer  from  the  he^inninp,  and  stood  not  in  the 
truth,  because  there  is  no  truth  in  him.  When  he  speaketh  a  lie 
he  speaketh  from  his  own,  for  he  is  a  liar  and  the  father  thereof" 
(viii.  43.  44)- 

That  "their  father  was  a  murderer  from  the  beginning,"  and  the 
truth  was  not  in  him,  but  a  lie,"  signifies  that  from  the  beginning 
thev  had  been  against  truths  and  in  falsities  from  evil.  For  a 
"  murderer  "  is  a  destroyer  of  the  truth  of  the  church,  and  "  father  " 

means  predecessors.  (Of  the  qu.-illty  of  the  Jewish  nation  formerly  and  at 
present,  see  The  Dodrine  of  the  New  yerusalem,  n.  248  ;  that  the  "  bound  in  prison  " 
signify  those  who  are  in  falsities  from  evil,  see  the  Arcana  Caelcstia,  n.  4958,  5096  ; 
"  to  be  bound  in  prison  "  signifies  to  be  detained  and  separated  from  truths,  n.  5037, 
5038,  5083,  5086,  5096;    also  to  be  tempted,  n.  5037,  5038.)      [6.]    The   JewS 

were  such  as  are  here  described  because  they  were  in  love  of  self 
and  the  world  more  than  other  nations  ;  and  persons  of  that  char- 
a<5ter,  when  they  read  the  Word,  adapt  all  things  of  the  Word  to 
their  own  loves  ;  this  was  especially  true  of  the  Jews,  because  they 
are  so  frequentlv  mentioned.  It  is  the  same  with  others  who  are  in 
these  loves,  for  the  love  that  is  dominant  turns  the  mind  of  him  who 
reads  to  those  things  only  that  favor  the  love ;  for  love  is  like  a 
fire,  it  lights  up  the  things  that  favor  it,  while  other  things  are  either 
passed  by  as  if  not  seen,  or  are  pulled  to  pieces  by  perverse  ex- 
planation and  are  thus  folsified.  Both  infest  those  who  are  in  a 
spiritual  affection  for  truth,  and  both  are  meant  by  the  "devil"  who 
"  casts  into  confinement "  those  who  ai'e  of  the  Lord's  church  ;  from 
them,  indeed,  all  falsities  from  the  spiritual  world  flow  into  those 
that  long  for  truths,  and  hold  .them  as  if  bound  in  prison.  The 
same  are  meant  by  those  of  whom  the  Lord  says, 

"I  was  in  confinement,  and  ye  visited  Me  not"  {Matt.  xxv.  43). 

123.  "That  ye  may  be  tried"  signifies  conseqiient  iyicrease 
of  longing  for  truth. — This  is  evident  from  the  signification  of 
"being  tried,"  as  meaning  to  be  infested  by  falsities  (of  which  see 

Dodrine  of  the  NeT.o  Jerusalem.  r\.\^-j,\<^'&).        But  sincC    it    is    said,  "the 

devil  shall  cast  some  of  you  into  confinement,"  by  which  such 
infestation  is  meant,  so  "being  tried"  signifies  increase  of  longing, 
and  as  a  consequence,  increase  of  truth,  since  temptations  eftecl 

this.  (That  through  the  temptations  in  which  man  conquers  there  come  illustra- 
tion and  perception  of  truth  and  good,  see  A.C.,  n.  8367,  8370;  that  intelligence 
and  wisdom  are  therefrom,  n.  8966,  8967  ;  that  truths  increase  immensely  after  tempta- 
tions, n.  6663 ;  with  many  other  things  that  may  be  seen  in  The  Doflrine  of  the  New 
yerusalem,  n.  187-201.) 

124.  "And  ye  shall  have  affliction  ten  days  "  signifies  tJiat 
infestatio)i  and  temptation  t/nrtfrom  'cill  last  for  some  titne. — 
This  is  evident  from  the  signification  of  "aftliction,"  as  meaning 


156  APOCALYPSE  EXPLAINED. 

infestation  and  temptation  of  those  who  are  in  a  spiritual  affecSlion 
for  truth  by  those  who  are  in  falsities ;  (that  this  is  meant  by 
"affli6lion"  is  clear,  since  it  is  said  in  reference  to  such;)  also 
from  the  signification  of  "ten  days,"  as  meaning^  duration  for  some 
time.  Duration  for  some  time  is  signified  by  "  ten  days,"  for 
the  reason  that  the  entire  duration  of  infestation  and  temptation 
is  signified  by  "  forty  days  "  (see  A.c,  n.  2959,  7985,  7986),  and  "  ten  " 
means  some  part  thereof;  for  all  numbers  in  the  Word  signify 
things  or  states,  with  variety  according  to  relations  to  other  num- 
bers. The  number  "  ten,"  without  reference  to  other  numbers,  sig- 
nifies what  is  full  or  much  (see  A.C.  n.  3107,  4638) ;  but  in  reference 
to  a  greater  number,  it  signifies  as  much  as  is  needed  for  uses 
(n.  9757) ;   so  here  it  signifies  duration  for  some  time,  thus  as  use 

demands.  (That  all  numbers  in  the  Word  signify  things  or  states,  see  A.C,  n. 
482,  487,  647,  755,  813,  1963,  19S8,  2075,  2252,  3252,  4264,  4495,  4670,  5265,  6175, 
9488,  9659,  10217,  10253.)  He  that  thinks  about  it  can  see  that  by 
"afflidtion  often  days"  here  spoken  of,  which  they  are  to  have 
who  are  cast  into  confinement  by  the  devil,  something  else  must 
be  meant  than  ten  days'  affli6lion. 

125.  "Be  thou  faithful  even  till  death"  signifies  steadfastness 
in  truths  to  the  end. — This  is  evident  without  explanation.  It  is 
said  "even  till  death,"  because  such  as  man  is  when  he  dies^  such 
he  remains  to  eternity  ;  the  life  previously  lived  is  only  a  life  for 

the  formation  of  his  spirit  (of  which  see  many  things  in  Heaven  and  Hell, 
n.  470-484). 

J26*  "And  I  will  give  thee  the  crown  of  life  "  signifies  wisdo7n 
and  eternal  happiness  therefrom. — This  is  evident  from  the  signi- 
fication of  "crown,"  as  meaning  wisdom,  in  reference  to  those  who 
are  in  a  spiritual  affection  for  knowledges  of  truth  and  good  (of 
which  more  in  what  follows)  ;  and  from  the  signification  of  "life," 
as  meaning  eternal  happiness,  which  is  called  also  life  eternal. 
Those  who  are  in  a  spiritual  afTe6tion  foi  truth  and  good,  and  who 
are  here  treated  of,  have  eternal  happiness,  because  heaven  with 
man  is  implanted  by  means  of  knowledges  of  truth  and  good  from 
the  Word.  He  who  supposes  that  heaven  is  implanted  by  other 
means  is  much  deceived  ;  for  man  is  born  merely  natural,  with  the 
capacity  to  become  spiritual,  and  he  becomes  spiritual  by  means 
of  truths  from  the  Word  and  a  life  according  to  them.  Who  can 
ever  become  spiritual  unless  he  has  some  knowledge  of  the  Lord, 
of  heaven,  of  the  life  after  death,  of  faith,  and  of  love,  and  of  other 
things  that  are  means  of  salvation?  If  man  had  no  knowledge  of 
these  things  he  would  remain  natural ;  and  a  merely  natural  man 
can  have  nothing  in  common  with  angels  of  heaven,  who  are  spirit- 


CHAP.    II.     VERSE    lO. — N.    I  26.  I57 

ual.  Man  has  two  minds,  one  outer,  the  other  inner.  The  outer 
niinil  is  called  the  natural  mind,  the  inner  is  called  the  spiritual 
mind.  The  former  or  natural  mind  is  opened  by  means  of  know- 
ledges of  the  things  that  are  in  the  world  ;  but  the  latter  or  si)iritual 
mind  by  means  of  knowledges  of  the  things  that  are  in  heaven, 
which  the  Word  teaches,  and  the  church  from  the  Word  ;  by  means 
of  these  man  becomes  spiritual  when  he  knows  them  and  lives 
according  to  them.  [2.]  This  is  meant  by  the  Lord's  words  in 
Johi : 

"  Except  a  man  has  been  born  of  water  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God  "  (iii.  5). 

"  Water"  signifies  truths  of  faith,  and  "spirit  "  a  life  according  to 

them  (see  above,  n.  7I  ;   and  in  The  Dodlrine  of  the  New  yerusalem,  n.  202-209). 

Most  people  at  this  day  suppose  that  they  are  to  com^  into  heaven 
solely  by  virtue  of  holy  worship  in  temples  and  adorations  and 
prayers  ;  but  such  of  them  as  have  no  interest  in  knowledges  of 
truth  and  good  from  the  Word,  and  who  fail  to  imbue  with  these 
the  life,  as  well  as  the  memory,  remain  natural  as  before,  and  do 
not  become  spiritual ;  for  their  holy  worship,  adorations,  and  pray- 
ers, do  not  proceed  from  a  spiritual  origin  ;  since  their  sj^ritual 
mind  has  not  been  opened  by  knowledges  of  spiritual  things  and 
a  life  according  to  them,  but  is  empty;  and  worship  that  pro- 
ceeds from  what  is  empty  is  merely  natural  posture,  with  nothing 
spiritual  in  it.  If  such  persons  are  insincere  and  unjust  in  respedl 
to  moral  and  civil  life,  their  holy  worship,  adorations,  and  prayers 
have  within  them  what  repels  heaven  from  them,  instead  of 
opening  heaven  to  them  as  they  believe  ;  for  their  holy  worship 
is  like  a  vessel  containing  things  putrid  or  filthy,  which  are  oozing 
forth,  or  like  a  splendid  garment  investing  a  body  covered  with  ul- 
cers. I  have  seen  thousands  of  such  cast  into  hell.  But  wholly 
different  are  holy  worship,  adorations,  and  prayers  with  those  who 
are  in  knowledges  of  truth  and  good  and  in  a  life  according  to 
them  ;  with  such  these  ads  are  pleasing  to  the  Lord,  for  they  are 
effecls  wrought  by  their  spirit  in  the  body,  or  effeds  wrought  by 
their  faith  and  love,  thus  they  are  not  merely  natural  postures, 
but  spiritual  a6ls.  From  this  it  can  be  seen  that  knowledges  of 
truth  and  good  from  the  Word,  and  a  life  according  to  them, 
alone  make  man  spiritual ;  and  that  in  him  who  is  thereby  made 
spiritual,  angelic  wisdom  from  the  Lord  can  be  implanted  together 
with  eternal  happiness.  Angels  derive  happiness  from  no  other 
source  than  wisdom.  [3.]  A  "crown"  signifies  wisdom,  because 
all  things  by  which  man  is  clothed  or  distinguished  derive  their 


158  APOCALYPSE    EXPLAINED. 

signification  fi'om  the  part  of  man  that  they  clothe  or  distinguish 
(see  A.C.,  n.  9827),  and  "  crown "  signifies  wisdom,  because  it  is  a 
sign  upon  the  head,  and  "head"  in  the  Word  signifies  wisdom, 
for  there  wisdom  resides.     So  in  Ezekiel: 

"  1  decked  thee  with  ornament,  I  put  bracelets  upon  thy  hands  ;  and  a 
chain  upon  thy  throat.  And  I  put  a  jewel  upon  thy  nose,  and  ear- 
rings in  thine  ears,  and  a  crown  of  adorning  upon  thy  head  "  (xvi. 
II,  12). 

Jerusalem,  which  signifies  the  church,  is  here  treated  of,  what  it  was, 
when  it  was  established  by  the  Lord  ;  by  these  various  insignia 
are  meant,  in  the  spiritual  sense,  such  things  as  are  of  the  church  ; 
and  each  one  takes  its  signification  from  the  part  to  which  it  is 
applied,  and  "  the  crown  of  adorning  "  here  means  wisdom.    (What 

is  meant  by  "ornament,"  may  be  seen  A.C.,  n.  10536,  10540;  by  "bracelets,"  n. 
3103,  3105;   by  "chain,"  n.  5320;  by  "jewel,"  n.   4551;  by  "earrings,"  n.  4551, 

10402.)  Wisdom,  which  is  from  knowledges  of  truth  and  good 
from  the  Word  and  from  a  Hfe  according  to  them,  is  likewise 
signified  by  "crown"  in  many  other  passages  in  the  Word 

(as  in  Isaiah  xxviii.  5  ;  Jer.  .viii.  18  ;  Lat7i.  v.  15,  16  ;  Ezek.  xxi.  25,  26  ; 
.xxiii.  42  ;  Zech.  vi.  11-14  ;  Psalm  Ixxxix.  38,  39  ;  Psalm  cxxxii.  17, 
18  ;  Job  xix.  9  ;  Apoc.  iii.  11  ;  iv.  4). 

The  crowning  of  kings  is  from  ancient  times,  when  men  were 
familiar  with  representatives  and  significatives,  and  it  was  known 
that  "kings "  represented  the  Lord  in  respe6l  to  Divine  truth,  and 
that  a  "crown"  was  intended  to  signify  wisdom  (that  "kings"  repre- 
sented the  Lord  in  respect  to  Divine  truth,  see  A.C.,  n.  1672,  2015,  2069,  3009,  4581, 

4966,  5068,  6148) ;  that  those  that  are  in  truths  are  called  "kings" 
and  "king's  sons"  (see  above,  n.  31);  and  as  these  are  called 
"  kings "  in  the  Word,  and  kings  have  crowns,  so  here  where 
these  are  treated  of  it  is  said  that  they  were  to  receive  "  the  crown 
of  life." 

127.  [Verse  II.]  "He  that  hath  an  ear  lei  him  hear  what  the 
Spirit  saith  to  the  churches  "  signifies  that  he  that  taiderstayids 
should  hearken  to  what  Divme  ti'uth  going  forth  from  the  Lord 
teaches  and  says  to  those  who  are  of  His  church,  as  may  be  seen 
above  (n.  loS),  where  similar  expressions  occur. 

128.  "He  that  overcometh  shall  not  be  hurt  by  the  second 
death"  signifies  that  he  who  is  steadfast  in  geyiuiyie  affeflio7i  for 
truth  to  the  end  of  his  life  in  the  world,  shall  come  into  the  nezo 
heaven. — This  is  evident  from  the  signification  of"  overcoming,"  as 
meaning,  in  reference  to  those  who  long  for  knowledges  of  truth 
and  good  from  the  Word,  to  be  steadfast  in  genuine  affection  for 
truth,  even  to  the  end  of  life  in  the  world.     It  is  said  "he  that 


CHAP.   II.,  CONTENTS  VERSES   I  2-1  7. — N.    I  29.  159 

overcometh,"  beciu.se  those  are  meant  who  eiukire  spiritual 
temptation,  which  is  from  evils  and  falsities,  and  who  fight ;  and 
"to  overcome"  is  to  resist  evils  and  falsities,  and  to  tame  and 
subdue  them  as  one's  enemies.  But  no  one  overcomes  unless  he 
i.s  steadfast  in  a  spiritual  affedlion  for  truth,  even  to  the  end  of 
his  life  in  the  world  ;  the  work  is  then  finished  ;  for  man  remains 
to  eternity  such  as  he  then  is,  namely,  such  as  his  life  has  been  up 
to  that  point ;  death  is  what  completes  it.  But  no  one  is  able  to 
overcome  except  the  Lord  only.  The  man  who  supposes  that 
he  overcomes  of  himself,  and  not  that  it  is  the  Lord  with  him  that 
overcomes,  does  not  overcome  but  is  overcome ;  for  it  is  spirit- 
ual faith  that  overcomes,  and  there  is  nothing  of  spiritual  faith 
from  man,  but  the  whole  of  it  is  from  the  Lord.     (What  spiritual  faith 

is,  see  The  Last  yudgment,  n.  33-39  ;  and  in  The  Dodrine  of  the  New  yerusalem, 
n.  108-120;   and  what  spiritual  temptation  is,  n.  187-201).      That  "not  tO  be 

hurt  by  the  second  death  "  is  to  come  into  the  new  heaven,  cannot 
be  seen  unless  it  is  known  what  the  former  heaven  is,  and  what  the 
new  heaven,  which  are  treated  of  in  chapter  xxi.  of  the  Apocalypse. 

(Something  of  what  the  "  former  heaven  "  is  can  be  seen  in  The  Last  yudgment,  n. 
65-72;  and  what  the  "  new  heaven  "  is,  in  Dodlrine  of  the  New  yerusu/em,  n.  1-7.) 

But  what  is  meant  by  the  "  first  death  "  and  by  the  "  second  death," 
also  by  the  "first  resurredion"  and  "second  resurre6lion,"  will  be 
told  in  the  explanation  of  chap.  xx.  and  xxi.,  where  it  is  said  : 

"  The  rest  of  the  dead  shall  not  live  again  until  the  thousand  years  be 
finished.  This  is  the  first  resurre<ftion.  Blessed  and  holy  is  he  that 
hath  part  in  the  first  resurrecflion  ;  over  these  the  second  death  hath 
no  power ;  but  they  shall  be  priests  of  God  and  of  Christ "  (xx.  5, 
6); 

"Their  part  shall  be  in  the  lake  that  burneth  with  fire  and  brimstone, 
which  is  the  second  death  "  (xxi.  8). 

From  this  it  is  clear  that  the  "second  death"  is  damnation  ;  to  be 
hurt  by  it,  therefore,  is  to  be  damned,  and  on  the  other  hand,  not 
to  be  hurt  by  it  is  to  be  saved  ;  and  as  all  that  are  saved  come  into 
the  new  heaven,  to  come  into  the  new  heaven  is  signified  by  "not 

being  hurt  by  the  second  death  "  (of  which  heaven,  and  of  whom  it  consists, 
see  The  New  yerusalem  and  its  Doilrine,  n.  2-6). 

VERSES   12-17. 

I2Q*  "And  to  the  angel  of  the  church  in  Pergamum  write  :  These  things  salth  He 
that  hath  the  sharp  two-edged  sword,  I  know  thy  works  and  where  thou  dwellest,  where 
Satan's  throne  is ;  and  thou  holdest  My  name,  and  didst  not  deny  My  faith,  even  in  the  days 
wherein  Antipas  was  My  faithful  martyr,  who  was  slain  among  you,  where  Satan  dwelleth. 
But  I  have  against  thee  a  few  things,  that  thou  hast  there  them  that  hold  the  doctrine  of  Ba- 
laam, who  taught  Balah  to  Cast  a  stumbling  block  before  the  children  of  Israel,  to  eat  idol- 
sacrifices,  and  to  commit  whoredom.  So  thou  also  hast  them  that  hold  the  doctrine  of  the 
Nicolaitans,  which  thing  I  hate.  Repent ;  or  else  I  will  come  to  thee  quickly,  and  will  fight 
against  them  with  the  sword  of  My  mouth.     He  that  hath  an  ear  let  him  hear  what  the 


l6o  APOCALYPSE  EXPLAINED. 

Spirit  saith  to  the  churches.  To  him  that  ouercometh,  to  him  will  I  glue  to  eat  of  the  hidden 
manna  ;  and  will  give  him  a  white  stone,  and  upon  the  stone  a  new  name  written,  which  no 
one  hnoweth  except  he  that  receiveth." 

\2.  'And  to  the  angel  of  the  church  in  Pergamum  write"  signifies  io  those 
^viihin  the  church  who  are  in  te7nptations,for  remembrance  [n.  130]; 
"These  things  saith  He  that  hath  the  sharp  two-edged  sword"  signi- 
fies the  Lord,  who  alone  combats  in  temptations  [n.  131]. 

13.  "/  know  thy  ^vo^^s "  signifies  love  and  faith  [n.  132] ;  "and  where  thou 

dwellest"  signifies  amongst  whom  he  now  lives  [n.  133]  ;  "where  Sa- 
tan's throne  is"  signifies  where  all  falsities  reign  [n.  134]  ;  "and  thou 
holdest  My  name"  signifies  acknowledgment  of  the  Divine  in  His  Hu- 
man [n.  135];  "and  didst  not  deny  My  faith"  signifies  stability  in 
truths  [n.  136]  ;  "even  in  the  days  wherein  Antipas  was  My  faithful 
martyr,  who  was  slain  among  you,"  signifies  in  that  time  and  state  in 
which  all  are  hated  %vho  openly  ackno7C'ledge  the  Divine  Hutnan  of  the 
Lord  [n.  137]  ;  "where  Satan  dwelleth"  signifies  by  those  "who  are  in 
doctrine  of  all  falsities  [n.  138]. 

14.  "But  I  have  against  thee  a  few  things"  signifies  that  heed  should  taken  [n. 

139] ;  "that  thou  hast  there  them  that  hold  the  doctrine  of  Balaam, 
who  taught  Balak  to  cast  a  stumbling  block  before  the  children  of 
Israel,"  signifies  those  who  have  been  enlightened  in  respedt  to  the  tinder- 
standing,  and  who  teach  truths,  and  yet  love  to  destroy  by  craft  those 
7vho  are  of  the  church  [n.  140]  ;  "to  eat  idol-sacrifices,  and  to  commit 
whoredom,"  signifies  that  they  are  imbued  -with  evils  and  with  falsities 
therefrom  [n.  141]. 

15.  "So  thou  also  hast  them  that  hold  the  doctrine  of  the  Nicolaitans,  which 

thing  I  hate,"  signifies  those  who  separate  good  from  truth,  or  charity 
frotn  faith,  which  is  against  Divine  order  [n.  142]. 

16.  "Repent"  signifies  dissociation  from  these  [n.  143];  "or  else  I  will  come 

to  thee  quickly,  and  will  fight  against  them  with  the  sword  of  My 
mouth,"  signifies  if  not,  when  visitation  comes,  they  will  be  dispersed 
[n.  144]. 

17.  "He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches  ' 

signifies  that  he  who  understands  should  hearken  to  what  Divine  truth 
going  forth  from  the  Lord  teaches  and  says  to  those  who  are  of  His 
church  [n.  145].  "To  him  that  overcometh,  to  him  will  I  give  to  eat 
of  the  hidden  manna,"  signifies  that  those  who  conquer  in  temptations 
will  have  the  delight  of  heavenly  love  from  the  Lord'' s  Divine  Human 
[n.  146]  ;  "and  will  give  him  a  white  stone"  signifies  zvisdom  and  in- 
telligence [n.  147];  "and  upon  the  stone  a  new  name  written,  which 
no  one  knoweth  except  he  that  receiveth,"  signifies  a  state  of  interior 
life  till  known  to  all  except  those  who  are  in  it  [n.  148]. 

I3o[ff],  [ Verse  12]  "And  to  the  angel  of  the  church  in  Perga- 
mum write  "  signifies  to  those  within  the  church  who  are  in  tevipt- 
atio7is,for  remembrance. — This  is  evident  from  the  signification  of 
"  writing,"  as  meaning  for  remembrance  (see  A.C.,  n.  8620) ;  and  from 
the  signification  of  "angel,"  as  meaning  a  recipient  of  Divine  truth, 
and  in  the  highest  sense  Divine  truth  itself  going  forth  from  the 
Lord  (of  which  more  in  what  follows)  ;  and  from  the  signification 
of  the  "church  in  Pergamum,"  as  meaning  those  within  the  church 
who  are  in  temptations.  That  these  are  meant  by  the  "church  in 
Pergamum"  is  clear  from  the  things  written  to  that  church,  which 
follow.     From  no  other  source  can  it  be  known  what  is  signified 


CHAP.    II.,   VKRSE    12. — N.    I3o[rt].  l6l 

by  each  of  the  seven  churches.  For  as  was  shown  before,  what 
is  here  meant  is  not  any  church  in  Ephesus,  Smyrna,  Pergamum, 
Tliyatira,  Sardis,  Philaclcli)hia,  or  Laodicea,  but  all  wiio  are  of  the 
Lord's  church,  and  by  each  of  these  churches  something  that  con- 
stitutes the  church  with  man  is  meant.  And  as  the  first  things  of 
the  church  are  knowledges  of  truth  and  good,  ti.id  affedtion  for 
spiritual  truth,  these  are  first  treated  of,  that  is,  in  what  is  written 
to  the  angel  of  the  Ephesian  church  and  of  the  Smyrnean  church  ; 
of  knowledges  of  truth  and  good  to  the  angel  of  tlie  Ephesian 
church,  and  of  spiritual  affedion  for  truth  to  the  angel  of  the 
Smvrneaiv  church.  And  as  no  one  can  be  imbued  with  know- 
ledges of  truth  and  good  in  resped  to  life,  nor  be  steadfast  in  spirit- 
ual affe(5lion  for  truth,  unless  he  undergoes  temptations,  so  tempta- 
tions are  now  treated  of  in  what  is  written  to  the  angel  of  the  church 
in  Pergamum.  From  this  it  appears  in  what  order  the  things  follow 
that  are  taught  under  the  names  of  the  seven  churches.  [2.]  It 
is  said  "To  the  angel  of  the  church  ....  write,"  and  not.  To  the 
church,  because  by  "angel"  is  signified  Divine  truth,  which  makes 
the  church ;  for  Divine  truth  teaches  how  man  is  to  live  that  he 
may  become  a  church.  That  "  angel "  in  the  Word,  in  its  spiritual 
sense,  does  not  mean  any  angel,  but  in  the  highest  sense.  Divine 
truth  going  forth  from  the  Lord,  and  in  a  comparative  sense,  he 
that  receives  it,  can  be  seen  from  this,  that  all  angels  are  recipients 
of  Divine  truth  from  the  Lord,  and  no  angel  is  of  himself  an  angel ; 
but  he  is  so  far  an  angel  as  he  receives  Divine  truth  ;  for  angels 
more  than  men  know  and  perceive  that  all  good  of  love  and  all 
truth  of  faith  are  from  the  Lord,  not  from  themselves,  and  as  good 
of  love  and  truth  of  faith  constitute  their  wisdom  and  intelligence, 
and  as  these  constitute  the  whole  angel,  they  know  and  declare 
that  they  are  merely  recipients  of  the  Divine  that  goes  forth  from 
the  Lord,  and  thus  are  angels  in  the  degree  in  which  they  receive 
it.  On  this  account  they  desire  that  the  term  "angels"  should  be 
understood  spiritually,  that  is,  in  a  sense  abstrafled  from  per- 
sons, and  as  meaning  Divine  truths.  By  Divine  truth  is  meant  at 
the  same  time  Divine  good,  because  these  go  forth  from  the  Lord 

united  (see  Heaven  and  Hell,  n.  13,  I40[?  133-140]).       [3.]     And  aS  Divine 

truth  going  forth  from  the  Lord  constitutes  the  angel,  by  "angel" 
in  the  Word  in  the  highest  sense  is  meant  the  Lord  Himself,  as  in 
Isaiah  : 

"The  angel  of  the  faces  of  Jehovah  liberated  them,  in  His  love  and  His 
tenderness  He  redeemed  them,  and  took  them  to  Himself,  and  car- 
ried  them  all  the  days  of  eternity  "  (Ixiii.  9). 


l62  APOCALYPSE    EXPLAINED. 

In  Moses : 

"The  angel  who  hath  redeemed  me  from  all  evil,  bless  them"  {Gen 
xlviii.  1 6). 

In  the  same, 

"  I  send  an  angel  before  thee  to  keep  thee  in  the  way  ; . . . .  take  ye  heed 
of  His  faces, ....  for  My  name  is  in  the  midst  of  Him  "  {Exod.  xxiii. 
20-23). 

[4.]  As  the  Lord  in  respe<5l  to  Divine  truth  is  called  an  "angel," 
so  Divine  truths  are  meant  by  "angels"  in  the  spiritual  sense,  as 
in  the  following  passages  : 

"The  Son  of  man  shall  send  forth  His  angels,  and  they  shall  gather  out 
of  His  kingdom  all  things  that  cause  stumbling In  the  con- 
summation of  the  age  the  angels  shall  come  forth  and  sever  the 
wicked  from  among  the  just"  {Matt.  xiii.  41,  49). 

In  the  consummation  of  the  age,  the  Son  of  man  "shall  send  His  angels 
with  a  great  sound  of  a  trumpet,  and  shall  gather  together  the  elecfl 
from  the  four  winds  "  (Matt.  xxiv.  3,  31). 

"When  the  Son  of  man  shall  come  in  His  glory,  and  all  the  holy  angels 
with  Him,  then  shall  He  sit  upon  the  throne  of  His  glory"  {Matt. 
XXV.  31). 

Jesus  said,  "After  this  ye  shall  see  heaven  lying  open,  and  the  angels 
of  God  ascending  and  descending  upon  the  Son  of  man  "  {jfokn 
i.51). 

In  these  passages,  in  the  spiritual  sense,  by  "angels"  Divine  truths 
and  not  angels  are  meant.  So  when  it  is  here  said  that,  in  the 
consummation  of  the  age,  "the  angels  are  to  gather  out  all  things 
that  cause  stumbling,"  "are  to  sever  the  wicked  from  among  the 
just,"  "are  to  gather  together  the  ele6t  from  the  four  winds  with 
a  great  sound  of  a  trumpet,"  and  that  "the  Son  of  man  with  an- 
gels is  to  sit  upon  a  throne  of  glory,"  it  is  not  meant  that  angels, 
together  v/ith  the  Lord,  are  to  do  these  things,  but  that  the  Lord 
alone  will  do  them  by  means  of  His  Divine  truths  ;  for  angels  have 
no  power  of  themselves,  but  all  power  is  the  Lord's  through  His 
Divine  truth  (see  Heaven  atid  Hell,  n.  230-233).  That  "  ye  shall  see 
the  angels  of  God  ascending  and  descending  upon  the  Son  of 
Man,"  means  the  same,  namely,  that  Divine  truths  were  in  Him 
and  from  Him. 

[&.]  [5.]  Moreover,  in  other  places  "angels"  mean  Divine 
truths  from  the  Lord,  consequently  the  Lord  in  respe(51  to  Divine 
truths,  as 

"To  the  seven  angels  were  given  seven  trumpets,  and  the  angels  sounded 
on  the  trumpets"  {Apoc.  viii.  2,  6-8,  10,  12,  13;  ix.  i,  13,  14). 

It  is  said  that  to  the  angels  were  given  trumpets,  and  that  they 
sounded  thereon,  because  "trumpets"  and  their  "sound"  signify 
Divine  truth  to  be  revealed  (see  above,  n.  55).    The  same  is  meant 


CHAP.    II.,   VERSE    12. — X.    I3o[^].  163 

By  "the  angel  warring  against  the  dragon  "  {Apoc.  xii.  7,  g)  ; 

By  "  the  angel  flving  in  the  mid-heaven,  having  an  eternal  Gospel  "  {Atoc. 

xiv.  6) ; 
By  "  the  seven  angels  pouring  out  the  seven  vials"  {Apoc.  xvi.  1-4,  8,  10 

12); 
By  "the  twelve  angels  at  the  twelve  gates  of  the  New  Jerusalem  "  {Apoc. 

x.xi.  12). 

That  this  is  so  will  be  seen  further  in  what  follows.  [6.]  That  by 
"angels"  are  meant  Divine  truths  which  are  from  the  Lord  is 
clearly  manifest  in  Da\ici : 

"Jehovah  maketh  His  angels  winds,  and  His  ministers  a  flaming  fire" 
{Psalm  civ.  4) ; 

by  which  words  are  signified  Divine  truth  and  Divine  good  ; 
for  the  "wind"  of  Jehovah  in  the  Word  signifies  Divine  truth, 

and  His  "fire"  Divine  good  (as  can  be  seen  from  what  is  shown  in  the 
Arcana  Caclestia,  as  that  the  "wind  of  the  nostrils"  of  Jehovah  is  Divine  truth,  n. 
8286  ;  that  the  "  four  winds  "  are  all  things  of  truth  and  good,  n.  3708,  9642,  9668  ; 
consequently  "  to  breathe  "  in  the  Word  signifies  a  state  of  the  life  of  faith,  n.  9281 ; 
from  which  it  is  evident  what  is  signified  by  Jehovah's  "  breathing  "  into  the  nostrils 
of  Adam  {Gen.  ii.  7)  ;  by  the  Lord's"  breathing"  upon  His  disciples  {yo/in  xx.  22)  ; 
and  by  these  words,  "  The  wind  bloweth  where  it  listeth,  and  thou  hearest  the  voice 
thereof,  but  knowest  not  whence  it  cometh  "  {yohn  iii.  8) ;  concerning  which  see  n. 
96,  97,  9229,  9281 ;  also,  n.  1119,  3886,  3887,  3889,  3892,  3893  ;  that  "  flaming  fire  " 
is  Divine  love,  therefore  Divine  good,  see  Heaven  and  Hell,  n.  133-140,  566-568; 

and  above,  n.  68).  [7.]  That  " angel"  signifies  Divine  truth  going 
forth  from  the  Lord  is  clearly  manifest  from  these  words  in  the 
Apocalypse  : 

"  He  measured  the  wall"  of  the  New  Jerusalem,  "a  hundred  and  forty 
and  four  cubits,  the  measure  of  a  man,  which  is  that  of  an  angel" 
(x.xi.  17). 

That  the  wall  of  the  New  Jerusalem  is  not  the  measure  of  an  an- 
gel any  one  can  see,  but  that  all  protecting  truths  are  there 
meant  by  an  "  angel"  is  evident  from  the  signification  of  the  "wall 
of  Jerusalem,"  and  of  the  number  "one  hundred  and  forty-four." 

(That  the  "  wall  "  signifies  all  protecting  truths,  see  A.C.,  n.  6419 ;  that  the  number 
"  one  hundred  and  forty-four"  signifies  all  things  of  truth  in  the  complex,  n.  7973; 
that  "  measure  "  signifies  the  quality  of  a  thing  in  respecl  to  truth  and  good,  n.  3140, 
9603, 10262.  These  things  may  also  be  found  explained  as  to  the  spiritual  sense,  in 
The  Nevj  Jerusalem  and  Us  Doarine,  n.  I.)       [8.]    BecaUSC  by  "  angels  "  in 

the  Word  Divine  truths  are  meant,  the  men  through  whom  Divine 
truths  are  made  known  are  sometimes  called  "angels"  in  the 
Word,  as  in  Malachi: 

"  The  priest's  lips  ought  to  guard  knowledge,  and  they  shall  seek  the  law 
at  his  mouth,  because  he  is  the  angel  of  Jehovah  of  hosts  "  (ii.  7). 

He  is  said  to  be  the  "angel  of  Jeho\ah,"  because  he  teaches  Di- 
vine truth  ;  not  that  he  is  the  angel  of  Jehovah,  but  the  Divine  tnith 


164  APOCALYPSE    EXPLAINED. 

that  he  teaches  is.  Moreover,  it  is  known  in  the  church  that  no 
one  has  Divine  truth  from  himself.  "Lips"  here  signify  doc- 
trine of  truth,  and  "  law  "  Divine  truth  itself  (That  "  lips "  signify  doc- 
trine of  truth,  see  A.C..  n.  1286,  1288  ;  and  that  "law"  signifies  Divine  truth  itself, 

seen.  3382, 7463.)  [9.]  From  this  it  is  that  John  the  Baptist  also  is 
called  an  angel : 

lesus  said,  "This  is  he  of  whom  it  is  written.  Behold,  I  send  My  angel 
before  Thy  face,  who  shall  prepare  Thy  way  before  Thee"  (Luke 
vii.  27). 

John  is  called  an  "angel,"  because  by  him,  in  the  spiritual  sense, 
is  signified  the  Word,  which  is  Divine  truih,  in  like  manner  as  by 

Elias  (see  A.C.,  n.  7643,  9372,  and  what  is  signified,  this  is  what  is  meant  by  the 
persons  mentioned  in  the  Word,  see  n.  665,  1097,  1361,  3147,  3670,  3881,  4208,  4281, 
4288,  4292,  4307,  4500, 6304,  7048,  7439, 8588,  8788,  8806,  9229).  [10.]  It  is  said 
that  by  "angels"  in  the  Word,  in  its  spiritual  sense.  Divine  truths 
going  forth  from  the  Lord  are  meant,  because  these  constitute  the 
angels  ;  when  angels  utter  these  truths,  they  speak  not  from  them- 
selves, but  from  the  Lord.  The  angels  not  only  know  that  this  is 
so,  they  also  perceive  it.  The  man  who  believes  that  nothing  of 
faith  is  from  himself,  but  that  all  faith  is  from  God,  knows  this, 
indeed,  but  he  does  not  perceive  it.  That  nothing  of  faith  is  from 
man,  but  all  faith  is  from  God,  is  the  same  as  saying  that  nothing 
of  truth  that  has  life  is  from  man,  but  all  truth  is  from  God,  for 
truth  is  of  faith  and  faith  is  of  truth. 

I3l[a].  "  These  things  saith  He  that  hath  the  sharp  two-edged 
sword"  signifies  the  Lord,  who  alone  combats  in  te^nptations. — 
This  is  evident  from  the  signification  oi"  sword  (romphaeae seu gladii)," 
as  meaning  truth  combating  against  falsity,  and  in  the  opposite 
sense,  falsity  combating  against  truth.  It  is  said  to  be  "  sharp  two- 
edged,"  because  it  pierces  on  both  sides.  Because  this  is  signified 
by  "sword,"  dispersion  of  falsities  is  signified  by  it,  also  tempta- 
tion. That  it  signifies  dispersion  of  falsities,  see  above  (n.  73). 
It  signifies  temptation,  because  in  w^hat  is  written  to  the  angel  of 
this  church  temptations  are  treated  of  Moreover,  "sword"  sig- 
nifies temptation,  because  temptation -is  a  combat  of  truth  against 

falsity  and  of  falsity  against  truth.  (That  spiritual  temptation  is  such  combat, 
see  Doarine  of  the  New  Jerusalem,  n.  187-201.)       By  "  these  things  Saith  He 

that  hath  the  sharp  sword  with  two  edges  "  is  meant  that  the  Lord 
alone  combats  in  temptations,  because  in  the  preceding  chapter 
(verse  i6)  it  was  said  that 

Out  of  the  mouth  of  the  Son  of  man,  walking  in  the  midst  of  the  seven 
lampstands,  a  sharp  two-edged  sword  was  seen  going  forth. 

and  by  the  "Son  of  man"  is  meant  the  Lord  in  respedl  to  Divine 


CIIAI'.    II.,   VKKSE    12. — N.    I3l[<0-  '^5 

truth  (as  may  be  seen  above,  n.  63).     (iiiat  tiic  Lord  alone  combats  in 

temptations,  and  not  man  at  all,  sec  in  The  DoClrine  of  the  A'ewyerusalem,  n.  195-200.) 

By  "sword  [rcmphae.un  seu  i,'huiium)''  is  signified  the  combat  of  truth 
against  falsity,  and  of  falsity  against  truth,  because  by  "wars"  in 
the  Word  are  signified  spiritual  wars,  and  spiritual  wars  are  wars 
of  truths  against  falsities  and  of  falsities  against  truths.  As  "  wars  " 
in  the  Word  have  such  a  signification,  all  equijiments  of  war,  as 
"sword,"  "spear,"  "bow,"  "arrows,"  "shield,"  and  many  others, 
signify  each  some  special  thing  pertaining  to  spiritual  combat ; 
especially  the  "sword,"  because  in  wars  they  fought  with  swords. 

(That  "wars"  signify  spiritual  combats,  see  A.C..  n.  1659,  1664,  8295,  10455;  con- 
sequently that  each  equipment  for  war  signifies  something  pertaining  to  spiritual  com- 
bat, see  n.  1788,  2686.)  [2.]  That  "  sword  "  in  the  Word  signifies  truth 
combating  against  falsity,  and  falsity  against  truth,  and  therefore 
the  dispersion  of  falsities,  also  spiritual  temptation,  can  be  seen  from 
many  passages,  of  which  I  will  introduce  here  only  a  few  by  way 
of  proof.     Thus  in  Matthczc  : 

Jesus  said  that  He  came  not  to  send  peace  on  earth,  but  a  sword  (x.  34). 

Here  by  "sword"  is  meant  the  combat  of  temptation.  It  was  so 
said,  because  men  at  that  time  were  immersed  in  falsities,  and  the 
Lord  uncovered  interior  truths,  and  only  by  combats  from  such 
truths  can  falsities  be  cast  out.     [3.]   In  Luke : 

Jesus  said  to  His  disciples,  "  Now  he  that  hath  a  purse  let  him  take  it. 
likewise  a  wallet  ;  and  he  that  hath  no  sword  let  him  sell  his  gar- 
ments and  buy  one"  (xxii.  35-38). 

By  "purse"  and  "wallet"  spiritual  knowledges,  thus  truths,  are 
signified  ;  "garments"  signify  what  is  their  own  ;  and  by  "sword  " 
combat  is  signified.     [4.]    In  Jeremiah  : 

"A   sword    against  the  Chaldeans, and  against  the   inhabitants  ol 

Babylon,  and  against  her  princes,  and  against  her  wise  men.  A 
sword  against  liars  that  they  may  become  foolish  ;  a  sword  against 
her  mighty  men  that  they  may  be  dismayed  ;  a  sword  against  her 
horses  and  against  her  chariots  ;. . .  .a  sword  against  her  treasures 
that  they  may  be  spoiled  ;  a  drought  upon  her  waters  that  they  may 
be  dried  up"  (1.  35-3S). 

By  "sword  "  here  dispersion  and  vastation  of  truth  are  signified  ; 
by  each  in  particular  against  which  the  sword  shall  be,  as  the 
"Chaldeans,"  the  "inhabitants  of  Babylon,"  her  "princes"  and 
"her  wise  men,"  "liars,"  "mighty  men,"  "horses,"  "chariots," 
and  "treasures,"  are  signified  the  persons  or  things  that  will  be 
vastated:  as  by  "horses"  things  intelledlual ;  by  "chariots"  doc- 
trinals ;  and  by  "treasures"  knowledges;  it  is  said,  therefore,  "a 
drought  upon  her  waters,  that  they  may  be  dried  up,"  for  "wa- 
ters" are  truths  of  the  church,  and  "  a  drought .  .  .  that  they  may  be 


l66  APOCALYPSE    EXPLAINED. 

dried  up  "  is  Vastation.  (That  "  drought  "  and  "  drying  up  "  are  where  there 
is  no  truth,  see  ^.C,  n.  8185  ;  that  "  waters"  are  truths  of  the  church,  see  above,  n.  7 1  ; 
that  "treasures"  are  knowledges,  ^.C,  n.  1694,4508,  10227;  that  "horses'  are 
things  intelledtual,  and  "  chariots  "  dodlrinals,  see  PVAiie  Norse,  n.  2-5.)      [5.]     In 

Isaiah : 

[For  in  fire]  "Jehovah  will  plead,  and  in  His  sword  with  all  flesh,  and 
the  slain  of  Jehovah  shall  be  multiplied"  (Ixvi.  16). 

In  yerayiiah : 

"Upon  all  the  heights  in  the  desert  the  spoilers  are  come,  because  the 
sword  of  Jehovah  devoureth  from  the  end  of  the  land  even  to  the 
end  of  the  land  "  (xii.  12). 

In  Ezekiel : 

"  Prophesy  and  say, a  sword  sharpened  and  also  furbished,  it  is  sharp- 
ened to  slay  a  slaughter,  it  is  furbished  that  it  may  have  lustre  ; . . . . 
let  the  sword  be  doubled  the  third  time;  the  sword  of  the  slain, 

the  sword  of  great  slaughter  entering  into  the  secret  chambers, 

that  the  heart  may  melt,  and  stumblings  be  multiplied  ;  against  all 
their  gates  will  I  set  the  point  of  the  sword  ; ....  ah  !  it  is  made 
into  lightning"  (xxi.  9-15,  28). 

In  Isaiah : 

"Bring  waters  to  meet  him  that  is  thirsty, with  bread  prevent  him 

that  wandereth  ;  for  before  the  sword  shall  they  wander,  before  the 
drawn  sword,  and  before  the  bended  bow,  and  for  the  grievousness 
o'f  war"  (xxi.  14,  15). 

In  Ezekiel : 

"They  shall  quake  with  fear when  I  shall  make  My  sword  to  fly  be- 
fore their  faces,  that  they  may  tremble  every  moment,  a  man  for 

his  own  soul ;  by  the  swords  of  the  mighty  casting  down  their 

multitude"  (xxxii.  10-12). 

In  David  : 

"Let  the  saints  exult  in  glory;  let  them  sing  upon  their  beds.  Let  the 
high  praises  of  God  be  in  their  throat,  and  a  two-edged  sword  in 
their  hand  "  {Psalm  cxlix.  5,  6). 

In  the  same, 

"Gird  thy  sword  upon  thy  thigh,  O  mighty  one in  thy  majesty  as- 
cend the  chariot,  ride  on  the  Word  of  truth thy  right  hand  shall 

teach  thee  wonderful  things.     Thine  arrows  are  sharp"  {Psalm 

xlv.  3-5). 

\vl^\q.  Apocalypse  : 

There  was  given  unto  him  that  sat  on  the  red  horse  a  great  sword  (vi.4). 

In  another  place, 

Out  of  the  mouth  of  him  that  sat  on  the  white  horse  went  forth  "  a  sharp 

sword,  that  with  it  he  should  smite  the  nations The  rest  were 

killed  with  the  sword  of  him  that  sat  upon  the  horse"  (xix.  15,  21). 

By  "sword"  in  these  passages  is  signified  truth  combating  and 
destroying ;  this  destruction  is  especially  apparent  in  the  spiritual 


CHAP.   II.,   VERSE    12. — X.    I3l[<^].  167 

world  ;  there  those  that  are  in  falsities  cannot  withstand  the  truth  ; 
when  they  come  into  the  sphere  of  light,  that  is,  where  Divine 
truth  is,  they  are  in  anguish,  like  those  who  are  struggling  with 
death  ;  and  thus  they  are  depri\ed  of  truths  and  are  vastated. 

[&.]  [6.]  As  most  expressions  in  the  Word  have  also  a  con- 
trary sense,  so  has  "sword  ;"  in  that  sense  it  signifies  falsity  com- 
bating against  truth  and  destroying  it.  The  vastations  of  the 
church,  which  take  place  when  there  are  no  longer  any  truths,  but 
only  falsities,  are  described  in  the  Word  by  a  "sword,"  as  in  the 
following  passages : 

"They  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  captive  into 
all  nations  ;  Jerusalem  shall  finally  be  trodden  down  by  all  nations, 
until  the  times  of  the  nations  shall  be  fulfilled  "  {Luke  xxi.  24). 

The  consummation  of  the  age,  which  is  here  treated  of,  is  the  last 

time  of  the  church,  when  falsities  are  to  prevail.     "To  fall  by  the 

edge  of  the  sword  "  denotes  that  truth  will  be  destroyed  by  falsity  ; 

"  nations  "  here  are  evils  ;  and  "Jerusalem  "  is  the  church.    [7.]   In 

Isnrah : 

'\  will  make  a  man  more  rare  than  fine  gold Every  one  that  is 

found  shall  be  thrust  through  ;   and  every  group  shall  fall  by  the 
sword"  (xiii.  12,  15). 

"A  man  who  is  rare"  means  those  that  are  in  truths;  "to  be 
rhrust  through"  and  "to  fall  by  the  sword"  means  to  be  con- 
^■jmed  by  falsity.     [8.]    In  the  same, 

"In  that  day  they  shall  cast  away  every  man  the  idols  of  his  silver  and 
the  idols  of  his  gold,  which  your  own  hands  have  made  unto  you. 
....  Then  shall  Asshur  fall  by  the  sword,  riot  of  a  man  (tm") ;  and 
the  sword,  not  of  a  man  (hoiintiis),  shall  devour  him  ;  but  he  who 
fleeth  for  himself  before  the  sword,  his  young  men  shall  be  for 
tribute"  (xxxi.  7,  8). 

"The  idols  which  the  hands  have  made"  are  falsities  from  self 
intelligence;  "Asshur"  is  the  rational  by  which  (per  guod).  "To 
fall  by  the  sword,  not  of  a  man  (viri)"  and  "  not  of  a  man  {hominis)" 
is  not  to  be  destroyed  by  any  combat  of  truth  against  falsity. 
"  He  who  fleeth  for  himself  before  the  sword,  his  young  men  shall 
be  for  tribute,"  means  that  the  truth  which  is  not  destroyed  shall 
be  subservient  to  falsities.  That  this  is  the  meaning  of  these  words 
does  not  appear  in  the  sense  of  the  letter,  which  shows  how  far 
distant  the  spiritual  sense  is  from  the  sense  of  the  letter.  [9.]  In 
yeremiah : 

"In  vain  I  have  smitten  your  children;  they  received  not  corredlion ; 
your  own  sword  hath  devoured  your  prophets  "  (ii.  30). 

In  the  same, 

"Behold,  the  prophets  say,  Ye  shall  not  see  the  sword,  neither  shall 
ye  have  famine By  sword  and  famine  shall  the  prophets  be 


l68  APOCALYPSE    EXPLAINED. 

consumed If  I  go  forth  into  the  field,  behold  the  slain  with 

the  sword ;  and  if  I  enter  into  the  city,  then  behold  the  sicknesses 
of  famine  "  (xiv.  13-18). 

Both  these  passages  treat  of  the  vastation  of  the  church  in  respe6t 
to  truth;  "prophets"  are  those  who  teach  truths;  and  "the 
sword  that  consumes  them  "  is  falsity  combating  and  destroying ; 
"the  field"  is  the  church  ;  "the  city"  is  do6lrine  ;  "the  slain  with 
the  sword  in  the  field  "  are  those  in  the  church  with  whom  truths 
are  destroyed;  "the  famine"  that  is  in  the  city  is  dearth  of  all 
truth  in  doctrine,     [lo.]    In  the  same, 

"They  have  denied  Jehovah  when  they  have  said,  It  is  not  He ;  neither 
shall  evil  come  upon  us ;  neither  shall  we  see  sword  and  famine" 
(v.  12). 

In  the  same, 

"The  young  men  shall  die  by  the  sword  ;  and  their  sons  and  their  daugh- 
ters shall  die  by  famine  "  (xi.  22). 

"Young  men"  are  those  who  are  in  truths,  and  in  the  abstradl, 
truths  themselves;  "to  die  by  the  sword"  is  to  be  destroyed  by 
falsities;  "sons  and  daughters"  are  knowledges  of  truth  and 
good;  "famine"  is  a  dearth  of  these.     [II.]    In  Lamentations  : 

"  We  get  our  bread  with  peril  of  our  souls,  because  of  the  sword  of  the 
desert "  (v.  9). 

"The  desert"  is  where  there  is  no  good  because  there  is  no  truth  ; 
its  "sword"  is  destruction  of  truth  ;  "bread"  is  good,  which  is 
got  with  "peril  of  souls,"  because  all  good  is  implanted  in  man 
by  means  of  truth.     [12.]    \w  Ezekiel : 

"  The  sword  is  without,  and  pestilence  and  famine  within  ;  he  that  is  in 
the  field  shall  die  with  the  sword  ;  and  he  that  is  in  the  city,  famine 
and  pestilence  shall  devour  him"  (vii.  15). 

"  The  sword  "  is  destruction  of  truth  ;  "  pestilence  "  consequent  ex- 
termination ;  and  "  famine  "  complete  dearth.  Similarly  in  other 
places 

(as  in  Jeremiah  xxi.  7  ;   xxix.  17,  18  ;   xxxiv.  17). 

[13.]    In  Zechariah  : 

"Woe  to  the  shepherd  of  nought  deserting  the  flock ;  a  sword  upon  his 
arm,  and  upon  his  right  eye  ;  his  arm  in  drying  up  shall  wither,  and 
his  right  eye  in  darkening  shall  be  darkened"  (xi.  17). 

"  A  sword  upon  the  arm  "  is  destru6lion  of  the  voluntary  in  respeCl 
to  good ;  "a  sword  upon  the  right  eye"  is  destruction  of  the  in- 
tellectual in  respeCt  to  truth  ;  that  all  good  and  all  truth  are  to 
perish  is  signified  by  "the  arm  in  drying  up  shall  wither  ;  and  the 
right  eye  in  darkening  shall  be  darkened."     [I4.]    \n  Isaiah: 


CHAP.   II.,   VERSE    12. — X.    I3l[^].  1 69 

"Thus  shall  ye  say  to  your  master, Be  not  afraid  of  the  words  that 

thou  hast  hcaril,  wherewith  the  servants  of  the  kinpof  Asshur  have 

blasphemed  Jehovah liehold,  I  will  cause  him  to  fall  by  the 

sword  in  his  own  land And  Sennacherib,  king  of  Asshur,  re- 
turned ; . . .  and  it  came  to  pass,  when  he  bowed  himself  in  the  house 
of  Nisroch  his  god, . . . .  his  two  sons  smote  him  with  the  sword" 
(.xxxvii.  6,  7,  37,  3S). 

As  it  is  the  rational  that  acknowledges  and  that  denies  the  Divine, 
and  when  it  denies  appropriates  every  falsity  instead  of  truth,  and 
thus  perishes,  there  was  this  representative  occurrence,  namely, 
that  the  king  of  Asshur,  because  he  blasphemed  Jehovah,  was 
smitten  with  the  sword  by  his  sons,  in  the  house  of  Nisroch  his 
god.  "Asshur"  signifies  the  rational  in  both  senses  (see  A.C.n. 
119, 1186) ;  the  "sons  "  of  that  king  signify  falsities,  and  the  "sword  " 
signifies  destruction  by  falsities.     [I5.]    In  Moses, 

[It  was  commanded  that]  the  city  that  worshipped  other  gods  should  be 
smitten  with  the  sword,  and  burned  with  fire  {Deut.  xiii.  12-16). 

This  was  decreed  because  at  that  time  all  things  were  representa- 
tive ;  "to  worship  other  gods "  is  to  worship  from  falsities  ;  "  to  be 
smitten  with  the  sword  "  is  to  perish  by  falsity  ;  and  "  to  be  burned 
with  fire"  is  to  perish  by  the  evil  of  falsity.     [16.]    In  the  same, 

Whosoever  in  the  field  toucheth  one  that  is  slain  with  the  sword  shall 
be  unclean  {jVum.  xix.  i6,  i8,  19). 

"One  in  the  field  slain  with  the  sword"  represented  those  within 
the  church  who  destroyed  truths  in  themselves;  "the  field"  here 
is  the  church.  [17.]  That  "sword"  signifies  falsity  destroying 
truth  is  manifest  in  David  : 

"The  sons  of  man  are  set  on  fire;  their  teeth  are  spear  and  arrows, 
and  their  tongue  a  sharp  sword  "  {Psalm  Ivii.  4). 

"Behold,  they  belch  out  with  their  mouth,  swords  are  in  their  lips" 
{Psalm  lix.  7). 

Workers  of  iniquity  "whet  their  tongue  like  a  sword;  they  hurl  their 
weapon  with  a  bitter  word  "  {Psalm  Ixiv.  3). 

From  this  it  is  clear  what  is  signified  by  the  Lord's  words  to 
Peter : 

"All  they  that  take  the  sword  shall  perish  by  the  sword"  {Matt.  xxvi. 
51.  52); 

namelv,  that  those  who  believe  falsities  will  perish  by  falsities. 
[18.]    From  all  this  it  is  now  evident  what  is  signified  in  the  Word 

by    "sword    {romphaea,  machaera,  sen j^ladius)"    in    both    SCnseS.        Such 

things  are  signified  by  "sword"  by  reason  also  of  appearances 
in  the  spiritual  world.  When  spiritual  combats  take  place  there, 
which  are  combats  of  truth  against  falsity  and  of  falsity  against 


170  APOCALYPSE    EXPLAINED. 

truth,  various  military  weapons,  as  swords,  spears,  shields,  and  the 
like  are  seen ;  not  that  the  combats  are  maintained  by  these,  but 
these  are  mere  appearances,  representative  of  s])iritual  combats. 
When  falsities  are  fiercely  combating  truths,  there  sometimes  ap- 
pears from  heaven  the  brightness  or  flashing  of  a  sword  vibrating 
every  way,  and  causing  great  terror,  by  which  those  who  are  com- 
bating from  falsities  are  dispersed.  [19.]  This  makes  clear  what 
is  meant  by  these  words  in  Ezekiel : 

"They  shall  be  horribly  afraid  when  I  shall  brandish  My  sword  before 
their  faces,  that  they  may  tremble  every  moment  for  their  soul " 
(xxxii.  10-12). 

And  in  the  same, 

"  Prophesy  and  say, ....  a  sword,  it  is  sharpened  and  also  furbished 

that  it  may  have  lustre...,  that  the  heart  may  melt, ...  .ah  !  it  is 
made  into  lightning"  (xxi.  g,  10,  15). 

The  sword  causes  so  great  terror  because  "iron,"  of  which  a  sword 
is  made,  signifies  truth  in  outmosts,  and  the  brightness  and  flash- 
ing are  from  the  light  of  heaven  and  from  vibration  of  this  light 
upon  the  sword.  The  light  of  heaven  is  Divine  truth  going  forth 
from  the  Lord.  Divine  truth  thus  falling  upon  those  who  are  in 
falsities  strikes  terror.  [20.]  This  also  makes  clear  what  is  sig- 
nified by  this,  that 

Cherubim,  after  Adam  had  been  driven  out,  were  made  to  dwell  at  the 
east  of  Eden,  and  the  flame  of  a  sword  turning  and  vibrating  every 
way,  to  guard  the  way  to  the  tree  of  life  {Gen.  iii.  24). 

By  the  "tree  of  life"  is  signified  celestial  love,  which  is  love  to 
the  Lord;  by  "cherubim"  a  guard;  by  the  "flame  of  a  sword 
turning  every  way  "  the  terrific  driving  off^  and  reje6ling  of  all  who 
are  in  falsities  ;  the  "east  of  Eden"  is  where  the  Lord's  presence 
is  in  celestial  love :  by  these  words,  therefore,  is  signified  that 
every  approach  to  acknowledgment  of  the  Lord  alone  is  closed  to 
him  who  does  not  live  a  life  of  love.  That  "sword"  signifies 
falsity  is  clearly  evident  in  Ezekiel,  where  it  is  said  of  the  prince 
of  Tyre, 

"  They  shall  unsheathe  swords  upon  the  beauty  of  thy  wisdom  "  (xxviii.  7). 

"The  prince  of  Tyre"  signifies  intelligence  from  knowledges  of 
truth  ;  because  that  is  extinguished  by  falsities  it  is  said  that  they 
should  unsheathe  their  swords  "upon  wisdom,"  which  could  not 
have  been  said  unless  by  "swords"  falsities  were  meant. 

132.    [Ferseis.]  "I  know  thy  works  "  signifies  /ove  and  faith, 
as  is  made  evident  from  what  was  shown  above  (n.  98  and  116). 


CHAP,  ir.,  VF.RSF,  13.^ — N.  135.  171 

133.  "And  where  thou  dwellest  "  signifies  amongst  whom  he 
now  lives. — This  is  evident  iVoni  tlie  significaliun  of  "dwelling-," 
as  meaning  to  li\e.  "To  dwell,"  in  tlie  spiritual  sense,  is  to  live, 
because  dwellings  in  the  spiritual  world  are  all  distinguished  ac- 
cording to  the  lives  and  diti'erences  of  life.  (This  can  be  seen  from  what 
is  sliown  in  Heaven  and  Hell,  concerning  Societies  in  Heaven,  n.  41-50,  and  n.  205  ; 
the  reasons  are  there  given  why  "  dwelling  "  in  the  Word  signifies  to  Hve.  That  to 
"  dwell  "  is  to  live  may  be  seen  in  the  A.C.,  n.  1293,  3384,  3613,  4451,  6051.  That 
"  dwelling  together"  is  agreement  of  life,  n.  6792.  That  "  dwellings"  in  the  Word 
signify  things  of  the  mind,  thus  things  of  intelligence  and  wisdom,  from  which  man  has 
life,  n.  7719,  7910.  That"  cities  "  are  predicated  of  truths  of  doctrine,  and"  dwellers  " 
of  good  of  life,  n.  2268,  2451,  2712.  That  "to  dwell  in  the  midst  of  them,"  when 
said  of  the  Lord,  means  His  presence  and  influx  into  the  life  of  love  and  faith,  n. 
10153.  That  "  the  dwelling-place  of  the  Lord  "  is  heaven,  n.  8269,  8309.  That  "  the 
dwelling-place  of  the  tent"  with  the  children  of  Israel  represented  and  signified 
heaven,  n.  94S1,  9594,  9632.) 

134.  "Where  Satan's  throne  is"  signifies  where  all  falsities 
j-eign. — This  is  evident  from  the  signification  of  "  where . . .  throne," 
as  meaning  where  reigns,  for  "  throne  "  signifies  sovereignty  ;  also 
from  the  signification  of  "Satan,"  as  meaning  the  hells  where 
and  whence  are  all  falsities  (of  which  above,  n.  120).  "Thrones" 
are  mentioned  in  many  passages  of  the  Word,  and  in  the  spirit- 
ual sense  they  signify  judgment  from  Divine  truths,  and  in  the 
highest  sense  the  Lord's  spiritual  kingdom,  where  His  Divine 
truth  is  received  more  than  His  Divine  good  (see -4. c,  n.  2129,  5313, 
5315,6397,8625).  But  as  "throne"  is  here  mentioned  in  a  con- 
trary sense,  showing  this  by  passages  from  the  Word  will  here  be 
omitted.     It  will  be  shown  hereafter. 

135.  "And  thou  holdest  My  name  "  signifies  acknowledgvicnt 
of  the  Divine  in  the  Human  of  the  Lord,  as  well  as  all  things 
of  love  to  Him  and  faith  in  Him. — This  is  evident  from  what 
has  been  explained  above  about  the  signification  of  the  "  name  "  of 
Jehovah,  Lord,  and  Jesus  Christ  (n.  102).  By  the  Lord's  "  name  " 
in  the  Word  is  meant  primarily  acknowledgment  of  the  Divine 
in  His  Human,  because  all  things  of  love  and  faith  are  from  that  ; 
for  Divine  goods  which  are  of  love,  and  Divine  truths  which  are 
of  faith,  proceed  from  no  other  source  than  the  Lord  alone  ; 
and  these  cannot  flow-in  with  man  unless  he  thinks  of  the  Lord's 
Divine  at  the  same  time  that  he  thinks  of  His  Human  ;  nor  is  His 
Divine  separate  from  the  Human,  it  is  in  the  Human  (as  may  be 
seen  above,  n.  10,  26,  49,  52,  77,  97,  113,  114).  I  can  aver,  from 
all  experience  of  the  spiritual  world,  that  no  one  is  in  truths  of 
faith  and  in  goods  of  love  except  he  who  thinks  of  the  Lord's 
Divine  at  the  same  time  that  he  thinks  of  His  Human  ;  also  that 
no  one  is  spiritual,  or  is  an  angel,  unless  he  has  been  in  that 
thought  and  consequent  acknowledgment  in  the  world.    Man  must 


172  APOCALYPSE    EXPLAINED. 

needs  be  conjoined  to  the  Divine  by  his  faith  and  love  in  order  to 
be  saved  ;  and  all  conjundlion  is  with  the  Lord  ;  and  to  be  conjoined 
to  His  Human  only,  and  not  to  His  Divine  as  well,  is  not  conjunc- 
tion ;   for  the  Divine  saves,  but  not  the  Human  apart  from  the 

Divine.  (That  the  Human  of  the  Lord  is  Divine,  see  The  Doilritie  of  the  New 
yerusalem,  n.  280-310.) 

136.  "And  didsi  not  deny  My  faith  "  signifies  stability  i?i 
truths. — This  is  evident  from  the  signification  of  "not  denying," 
as  meaning,  in  reference  to  faith,  to  be  stable  (for  he  who  is  stable 
does  not  deny)  ;  and  from  the  signification  of  "faith,"  as  meaning 
truths,  since  truth  is  of  faith  and  faith  is  of  truth.  There  are  two 
things  that  constitute  man's  spiritual  life — love  and  faith.  Every 
good  has  reference  to  love,  and  every  truth  to  faith  ;  but  truth  with 
man  is  of  faith  only  so  far  as  it  derives  from  good  of  love ;  since 
every  truth  is  from  good,  for  it  is  the  form  of  good,  and  all  good  is 
the  esse  of  truth.  For  good,  when  it  is  so  formed  as  to  appear 
before  the  mind,  and  through  the  mind  in  speech,  is  called  truth  ; 
therefore  it  is  said  that  good  is  the  esse  of  truth.     (But  more  may  be 

seen  on  this  subjedl  in  The  Doflrine  of  the  New  yerusalem,  n.  11-27,  likewise  28-35, 
54-64,  108-122.) 

137,  "Even  in  the  days  wherein  Antipas  was  My  faithful 
martyr,  who  was  slain  among  you,"  signifies  in  that  time  and  state 
in  which  all  are  hated  who  ope^ily  acknowledge  the  Divine  Hu- 
man of  the  Lord. — This  is  evident  from  the  signification  of  "day," 
as  meaning  time  and  state  (of  which  see  ^.c,  n.  23,  488,  493, 893,  2788, 
3462,  3785,  4850, 10656) ;  consequently  "in  the  days  in  which  "  signifies 
in  that  time  and  state  ;  also  from  the  signification  of  "Antipas  My 
faithful  martyr,"  as  meaning  those  who  openly  acknowledge  the 
Divine  Human  of  the  Lord  (of  which  more  in  what  follows)  ;  also 
from  the  signification  of  "being  slain,"  as  meaning  to  be  hated. 
"To  be  slain"  is  to  be  hated,  because  he  who  hates  is  unceasingly 
slaying ;  he  cherishes  in  his  thought  nothing  else  and  purposes 
nothing  else  than  to  slay,  and  he  would  slay  if  the  laws  did  not 
prevent.  This  lies  concealed  in  hatred  ;  he,  therefore,  who  hates 
the  neighbor,  when  in  the  other  life  external  bonds  are  removed 
from  him,  is  continually  designing  the  murder  of  some  one.  This 
has  been  proved  to  me  by  much  experience.  [2.]  "  Antipas  My 
fiiithful  martyr"  signifies  those  who  are  hated  because  of  their  ac- 
knowledgment of  the  Lord's  Divine  Human,  for  the  reason  that  at 
that  time  one  Antipas  was  slain  on  that  account ;  by  "  Antipas," 
therefore,  all  who  are  hated  on  that  account  are  meant ;  just  as  by 
"  Lazarus,"  who  lay  at  the  rich  man's  gate  and  longed  to  be  fed 
with  the  crumbs  that  fell  from  his  table,  are  meant  all  whom  the 
Lord  loves  because  they  long  for  truths  from  spiritual  affe6lion 


CHAP.   II.,   VLRSE   13. — N.   I37.  I  73 

(see  above,  n.  11 S).  That  the  Lord  loved  a  certain  one  named 
Lazarus,  whom  also  He  raised  from  the  dead,  can  be  seen  in  yohn 
(chap.  xi.  3,  5,  36),  and  that  he  reclined  with  the  Lord  at  taijle, 
(chaj).  xii.),  on  which  account  he  was  called  "Lazarus,"  by  tlie 
Lord,  who  longed  to  be  fed  with  the  crumbs  that  fell  from  the  rich 
man's  table,  whereby  is  signified  a  longing  for  truths  from  spiritual 
ati["ec5lion  (see  above,  n.  11 S).  As  "  Lazarus  "  was  so  named  on  that 
account,  so  was  "  Antipas"  because  he  was  made  a  martyr  for  the 
name  of  the  Lord,  that  is,  for  acknowledgment  of  His  Divine 
Human.  [3.]  That  such  as  he  are  hated  by  all  who  do  not 
think  of  the  Lord's  Divine  and  of  His  Human  at  the  same  time, 
cannot  be  known  while  these  are  in  the  world  ;  but  it  can  be 
known  in  the  other  life,  where  they  all  burn  with  such  hatred 
against  those  who  approach  the  Lord  alone  as  cannot  be  de- 
scribed in  a  few  words  ;  they  desire  nothing  more  eagerly  than 
to  murder  them.  The  reason  is,  that  all  who  are  in  the  hells 
are  against  the  Lord,  and  all  who  are  in  the  heavens  are  with 
the  Lord  ;  and  those  who  are  of  the  church  and  who  do  not 
acknowledge  the  Lord's  Divine  in  His  Human,  make  one  with 
the  hells,  and  it  is  from  the  hells  that  they  have  such  hatred. 
They  have  frequently  been  told  that  they  are  doing  wrong, 
since  they  know  from  the  Word 

That  the  Lord  has  all  power  in  the  heavens  and  on  earth  {J\Ialt.  xxviii. 
18); 

thus  that  He  is  the  God  of  heaven  and  earth  :  likewise, 

That  He  is  the  way,  the  truth,  and  the  life,  and  that  no  one  cometh  unto 

the  Father  but  by  Him  {yohn  xiv.  6) ; 
Also  that  he  who  seeth  the  Lord  seelh  the  Father,  because  He  is  in  the 

Father,  and  the  Father  in  Him  {John  xiv.  7-11)  ; 
And  that  no  one  hath  seen  the  Father's  shape,  nor  heard  His  voice,  and 

that  it  is  the  Lord  alone,  who  is  in  His  bosom,  and  who  is  one  with 

Him  {John  i.  18  ;  v.  37  ;) 
(Besides  many  other  places). 

When  they  hear  these  truths  they  turn  away,  for  they  cannot 
deny  them  ;  but  they  are  offended,  and  devise  the  murder  of  all 
who  openly  acknowledge  the  Lord,  as  was  just  said,  because 
hatred  is  inrooted  in  them  (see  above,  n.  114).  [4.]  That  all, 
for  the  Lord's  sake,  are  hated  by  such,  He  has  predi6lcd  in 
several  passages  ;  as  in  Matthew  : 

In  the  consummation  of  the  age,  "they  shall  deliver  you  up  unto  afflic- 
tion, and  shall  kill  you  ;  and  ye  shall  be  hated  of  all  [the  nations] 
for  My  name's  sake  "  (xxiv.  9,  10). 

In  yohn : 


174  APOCALYPSE    EXPLAINED. 

Jesus  said,  "  If  the  world  hateth  you,  know  that  it  hated  Me  before  it 

hated  you If  they  persecuted  Me,  they  will  also  persecute  you. 

....  All  these  things  will  they  do  unto  you  for  My  name's  sake" 
(XV.  18-25). 

(See  besides  the  passages  cited  above  froni  the  Word,  n.  122). 
These  things  have  been  said  that  it  may  be  known  that  by 
"  Antipas  My  faithful  martyr,  who  was  slain  among  you,"  those 
are  meant  who  are  hated  because  they  openly  acknowledge  the 
Lord's  Divine  Human. 

138.  "Where  Satan  dwelleth"  signifies  by  those  who  are  in 
do£lrine  of  all  falsities. — This  is  evident  from  what  was  cited  and 
shown  above  (n.  120  and  134).  In  what  precedes  we  are  told 
in  what  company  those  are  who  are  in  temptations,  namely,  that 
they  are  among  those  who  are  in  falsities  of  every  kind  ;  for 
man  as  to  his  body  is  with  men  in  the  natural  world,  but  as  to 
thoughts  and  intentions  he  is  with  spirits  in  the  spiritual  world. 
When  he  comes  into  spiritual  temptation,  he  is  among  those 
spirits  who  are  in  falsities  ;  these  bind  his  thoughts  and  hold 
them  as  it  were  fettered  in  prison,  and  continually  pour  in 
calumnies  against  truths  of  faith,  and  call  forth  the  evils  of  his 
life ;  but  the  Lord  continually  prote<5ls  man  by  flowing  in  from 
the  interior,  and  thus  holds  man  in  stability  in  resisting  ;  such 
are  spiritual  temptations.  That  a  man  who  is  in  temptations 
is  among  spirits  that  are  in  falsities  is  meant  by  these  words  in 
this  verse,  "  I  know  where  thou  dwellest,  where  Satan's  throne 
is  ;"  also  by  these  words,  "Even  in  the  days  wherein  Antipas 
My  faithful  martyr,  was  slain  among  you  where  Satan  dwell- 
eth ;"  and  stability  in  resisting  is  understood  by  these  words, 
"Thou  boldest  My  name,  and  didst  not  deny  My  faith."  But 
none  except  those  who  acknowledge  the  Lord's  Divine  in  His 
Human,  and  who  are  in  a  spiritual  affe6lion  for  truth  are  let 
into  spiritual  temptations  ;  all  others  are  natural  men,  who  can- 
not be  tempted.  (,On  temptations,  see  wliat  is  shown  in  The  Doctrine  of  the 
A^ew  yeritsalem,  n.  187-201.) 

139.  [I'erse  14]  "But  I  have  against  thee  a  few  things"  sig- 
nifies that  heed  should  be  takeii,  as  is  evident  from  what  follows, 
where  it  is  told  of  whom  heed  should  be  taken. 

140.  "That  thou  hast  there  them  that  hold  the  doctrine  of 
Baalam,  who  taught  Ba/ak  to  cast  a  stumb/ing-b/ock  before  the 
children  of  Israel,"  signifies  those  who  have  been  enlightened,  in 
respe£l  to  the  understanding ,  and  who  teach  truths,  and  yet  love  to 
destroy  by  craft  those  zvho  are  of  the  church. — This  is  evident  from 
the  stories  of  the  Word   respe6ling  Balaam  and  Balak,  under- 


CHAP.    II  ,    VERSE    14.  —  X.    I40.  .75 

Stood  in  the  spiritual  sense  ;  antl  these  must  first  be  told.  Ba- 
laam was  a  soothsayer  from  Pethor  of  Mesopotamia,  and  was 
therefore  called  by  Balak,  king  of  Moab,  to  curse  the  Israelitish 
people;  but  this  Jehovah  prevented,  and  empowered  him  to 
speak  prophetically  ;  yet  he  afterwards  counselled  with  Balak 
how  to  destroy  that  people  by  craft,  by  enticing  them  away 
from  the  worship  of  Jehovah  to  the  worship  of  Baal-peor. 
Here,  therefore,  by  "  Balaam  "  those  are  meant  who  have  been 
enlightened  in  respeft  to  the  understanding,  and  who  teach 
truths,  and  yet  love  to  destroy  by  craft  those  who  are  of  the 
church.  That  Balaam  was  a  soothsayer  is  evident  from  these 
words  in  Moses : 

"The  elders  of  Moab  and  the  elders  of  Midian  went  to  Balaam  with  the 
rewards  of  enchantment  in  their  hand  "  (A^ww.  xxii.  7). 

In  the  same, 

"  When  Balaam  saw  that  it  was  good  in  the  eyes  of  Jehovah  to  bless  Is- 
rael, he  went  not  as  in  former  times  to  meet  with  divinations" 
{A'uw.  xxiv.  i). 

And  in  yoshua: 

"  Balaam  also,  the  son  of  Beor,  the  soothsayer,  did  the  children  of  Israel 
slay  with  the  sword  upon  their  slain  "  (xiii.  22). 

That  he  was  called  by  Balak,  king  of  Moab,  to  curse  the  people 
of  Israel,  see 

Xtim.  xxii.  5,  6,  16,  17  ;  Deui.  xxiii.  3,  4  ; 

but  that  Jehovah  prevented  this,  and  empowered  him  to  speak 
prophetically, 

Num.  xxii.  9,  10,  12,  20;  xxiii.  5,  16; 

the  prophecies  which  he  uttered  may  be  seen 

iVunt.  xxiii.  7-15,  18-24;  xxiv.  5-0,  16-19,  20-24; 

all  which  things  are  truths,  because  it  is  said  that 

"Jehovah  put  a  word  into  his  mouth"  {A'um.  xxiii.  5,  12,  16). 

[2.]  That  afterwards  he  counselled  with  Balak  to  destroy  the 
people  of  Israel  by  craft,  by  enticing  them  away  from  the 
worship  of  Jehovah  to  the  worship  of  Baal-peor,  is  evident  from 
these  words  in  Moses  : 

"  In  Shittim  the  people  began  to  commit  whoredom  with  the  daughters 
of  Moab.  And  they  called  the  people  unto  the  sacrifices  of  their 
gods  ;   and  the   people  did  eat    and   bowed  down   to  their  gods. 

Especially  did  Israel  join  himself  unto  Baal-peor Therefore 

there  were  killed  of  Israel  twenty  and  four  thousand  "  {.Yum.  xxv. 
1-3.  9.  18). 

They  slew  Balaam  amongst  the  Midianites  :  "and  the  sons  of  Israel  led 
captive  all  the  women  of  the  Midianites  ; . . . .  which  was  of  the  coun- 


170  APOCALYPSE    EXPLAINED. 

sel  of  Balaam,  to  deliver  them  to  prevarication  against  Jehovah,  in 
the  matter  of  Peor  "  {Num.  xxxi.  8,  9,  16). 

That  by  "  Balaam  "  those  are  meant  who  have  been  enlightened  in 
respe6l  to  the  understanding,  and  who  teach  truths,  follows  from 
what  has  now  been  shown,  for  he  spake  prophetically  truths 
about  Israel,  and  about  the  Lord  ;  that  he  spake  truths  about 
the  Lord  also  may  be  seen  in  his  prophecy  {N^imi.  xxiv.  17). 
To  speak  prophetically  about  Israel  is  to  speak  not  about  the 
Israelitish  people,  but  about  the  church  of  the  Lord,  which  is 
signified  by  "Israel."  The  enlightenment  of  his  understand- 
ing he  himself  describes  in  these  words  : 

"  The  saying  of  Balaam  the  son  of  Beor,  the  saying  of  the  man  whose 
eyes  are  opened,  the  saying  of  him  who  heareth  the  words  of 
God, ....  who  falls  prostrate,  and  has  his  eyes  uncovered  "  {A'um. 
xxiv.  3,  4,  15,  16). 

"To  have  the  eyes  opened,"  or  "to  have  them  uncovered,"  is 
to  be  enlightened  in  respe6l  to  the  understanding,  for  "eyes" 
in  the  Word  signify  the  understanding  (as  may  be  seen  ^.c,  n. 
2701,  4410-4421,  4523-4534,  9051,  10569).  [3.]  That  "Balaam"  also 
means  those  who  love  to  destroy  by  craft  those  who  are  of 
the  church  is  evident  also  from  what  has  been  shown  above ; 
moreover,  when  he  rode  upon  the  ass,  he  continually  thought 
upon  the  use  of  enchantments  for  destroying  the  children  of 
Israel ;  and  when  he  was  not  able  to  do  this  by  curses,  he 
counselled  Balak  to  destroy  them  by  enticing  them  to  the 
sacrifices  of  his  gods,  and  by  their  committing  whoredom  with 
the  daughters  of  Moab.  By  the  "children  of  Israel,"  whom 
he  wished  to  destroy,  is  signified  the  church,  because  the  church 
was  instituted  among  them  (see  ^.c.,n.  6426, 8805,9340).  [4.]  The 
arcanum  respecting  the  she-ass  on  which  Balaam  rode,  which 
turned  three  times  out  of  the  way  from  the  angel  seen  with  a 
drawn  sword,  and  its  speaking  to  Balaam,  I  will  here  briefly 
explain.  When  Balaam  rode  upon  the  ass,  he  continually 
meditated  enchantments  against  the  children  of  Israel ;  the 
riches  with  which  he  should  be  honored  were  in  his  mind,  as  is 
evident  from  what  is  said  of  him, 

"He  went  not  as  in  former  times  to  meet  with  divinations  "  {A^uni.  xxiv.  i). 

In  heart,  he  was  also  a  soothsayer,  therefore  when  left  to  him- 
self, he  thought  of  nothing  else.  By  the  "she-ass"  upon  which 
he  rides  is  signified,  in  the  spiritual  sense  of  the  Word,  the 
intelle6lual  enlightened  ;  consequently  to  ride  on  a  she-ass  or 
a  mule  was  the  distindlion  of  a  chief  judge  or  a  king  (see  above,  n. 
3i[(^];  and  in  <-/.c  n.  2781,  5741,  9212).     The  angel  with   the  drawn 


CHAP.    II.,    VEKSK    14. — N.    140.  177 

sword  signifies  Divine  truth  enlightening  and  combating  against 
falsity  (see  above,  n.  I3i[<']).  Therefore  that  "the  ass  turned 
three  times  out  of  the  way"  signifies  that  the  understanding 
when  enlightened  did  not  agree  with  the  thought  of  the  sooth- 
sayer ;  this  also  is  meant  by  what  the  angel  said  to  Balaam, 

"  Behold,  I  went  forth  to  withstand  thee,  because  thy  way  is  evil  before 
me  "  (^Num.  xxii.  32). 

By  "  way,"  in  the  spiritual  sense  of  the  Word,  is  signified  that 
which  a  man  thinks  from  .intention  (sec  ihaven  and  lUii,  n.  479,  534. 
S9o;'and  Zflj/ TV/rf^o-w^rw/.  n.  48).  That  he  was  withheld  from  the 
thought  and  intention  of  using  enchantments  by  fear  of  death 
is  manifest  from  what  the  angel  said  to  him, 

"  Unless  the  ass  had  turned  aside  before  me,  surely  now  I  had  even  slain 
thee  "  {d\'urn.  xxii.  33). 

[5.]  It  sounded  to  Balaam  as  if  the  ass  spoke  to  him,  yet  she 
did  not  speak,  but  the  speech  was  heard  as  if  from  her.  That 
such  was  the  case  I  have  often  seen  illustrated  by  living  expe- 
rience ;  it  has  been  granted  me  to  hear  horses  seemingly  speak- 
ing, when  yet  the  speech  was  not  from  them,  but  was  seemingly 
from  them.  This  aflually  occurred  in  Balaam's  case,  that  the 
story  might  be  so  related  in  the  Word  for  the  sake  of  the  internal 
sense  in  every  particular  of  it.  That  sense  describes  how  the 
Lord  prote6ls  those  who  are  in  truths  and  goods,  that  they  may 
not  be  harmed  by  those  who  speak  from  seeming  enlighten- 
ment, and  yet  have  the  disposition  and  intention  to  lead  astray. 
He  who  believes  that  Balaam  could  harm  the  children  of  Israel 
by  enchantments  is  much  deceived  ;  for  enchantments  could 
have  availed  nothing  against  them ;  this  Balaam  himself  con- 
fessed when  he  said, 

"  Divination  avails  not  against  Jacob,  nor  enchantments  against  Israel  " 
{Num.  xxiii.  23). 

Balaam  could  lead  that  people  astray  by  craft,  because  they  were 
such  a  people  in  heart  ;  with  the  mouth  only  they  worshipped 
Jehovah,  but  in  heart  they  worshipped  Baal-peor,  and  because 
they  were  such  this  was  permitted.  [6.1  It  is  to  be  noted, 
moreover,  that  a  man  can  be  in  enlightenment  in  respe6l  to  the 
understanding,  and  yet  in  evil  in  respe<5l  to  the  will ;  for  the 
intelle<5lual  faculty  is  separated  from  the  voluntary  in  all  who 
are  not  regenerated,  and  only  with  those  who  are  regenerated  do 
they  a6t  as  one  ;  for  it  is  the  office  of  the  understanding  to  know, 
to  think,  and  to  speak  truths,  and  of  the  will  to  will  the  things 
that  are  understood,  and  from  the  will,  that  is,  from  the  love, 


178  APOCALYPSE    EXPLAINED. 

to  do  them.  The  divorcement  of  the  two  is  clearly  manifest 
with  evil  spirits ;  when  these  turn  themselves  towards  good 
spirits,  they,  too,  understand  truths,  and  also  acknowledge 
them,  almost  as  if  they  were  enlightened  ;  but  as  soon  as  they 
turn  themselves  away  from  good  spirits,  they  return  to  the  love 
of  their  will  and  see  nothing  of  truth,  and  even  deny  the  things 

they    have    heard    (see  Heaven  and  Hell,  n.  153,  424,  455).       [7.]    To   be 

able  to  have  the  understanding  enlightened  is  granted  to  man 
for  the  sake  of  reformation  ;  for  in  man's  will  every  evil  resides, 
both  that  into  which  he  is  born  and  that  into  which  he  intro- 
duces himself;  and  the  will  cannot  be  corrected  unless  man 
knows,  and  by  the  understanding  acknowledges,  truths  and 
goods,  and  also  falsities  and  evils  ;  in  no  other  way  can  he  turn 
away  from  the  latter  and  love  the  former.     (More  may  be  seen  on  the 

Will  and  the  Understanding  in  The  Dodrine  of  the  New  yerusalem,  n.  28-35.) 

I4l[«].    "  To  eat  idol-sacrifices  and  to  commit  whoredom  " 

signifies  that  they  arc  imbued  xvith  evils  aiid  with  falsities  there- 
from.— This  is  evident  from  the  signification  of  "eating,"  as 
meaning  to  appropriate  to  themselves,  and  to  be  consociated 
with  (see  A.C.,  n.  2187,  2343,  3168,  3513,  5643,  8001)  ;  SO  also  to  be  imbued 
with  ;  and  from  the  signification  of  "idol-sacrifices,"  which  are 
things  consecrated  to  idols,  as  meaning  evils  of  every  kind  (of 
which  more  in  what  follows)  ;  and  from  the  signification  of 
"committing  whoredom,"  as  meaning  to  falsify  truths  (of  which 
also  more  presently).  That  Balaam  counselled  Balak  to  invite 
the  sons  of  Israel  to  the  sacrifices  of  his  gods  appears  from 
what  was  shown  in  the  preceding  article,  and  from  these  words 
of  Moses : 

"  Israel  abode  in  Shittim,  where  the  people  began  to  commit  whoredom 
with  the  daughters  of  Moab  ;  for  they  called  the  people  unto  the 
sacrifices  of  their  gods  ;  and  the  people  did  eat,  and  bowed  down 
to  their  gods.  Especially  did  the  people  join  themselves  to  Baal- 
peor  ;  therefore  the  anger  of  Jehovah  was  kindled  against  Israel. 

And  those  that  were  slain  were  twenty  and  four  thousand" 

{Num.  XXV.  1-3,  9). 

It  was  among  the  statutes  whereby  sacrifices  were  instituted  that 
some  part  of  the  sacrifices,  especially  of  the  thank-offerings,  should 
be  burnt  upon  the  altar,  and  some  part  eaten  in  the  holy  place. 
These  "sacrifices"  signified  worship  from  love  and  faith,  and  the 
"eating"  of  them  signified  appropriation  of  the  good  thereof. 

(That  "  sacrifices  "  signified  all  things  of  worship  from  the  good  of  love  and  faith, 
see  A.C.,  n.  923,  6905,  8680,  8936,  10042;  and  "eating"  appropriation  of  goods,  n. 

10109.)  As  the  eating  of  things  sandlified  to  Jehovah  signified 
appropriation  of  good,  so  the  eating  of  the  sacrifices  offered  to 
the  gods  of  the  nations,  and  which  were  called  "idol-sacrifices," 
signified  appropriation  of  evil.     [2.]   That  to  "  commit  whore- 


CHAP.   II.,   VERSE    14. — N.    I4l[^]  I79 

dom,"  in  the  spiritual  sense,  sij^nifies  to  become  imbued  with  fals- 
ities, also  to  falsify  truths,  can  be  seen  from  many  passages  in  the 
Word.  The  same  was  signified  by  the  whoredoms  of  the  child- 
ren of  Israel  with  the  daughters  of  Moab  ;  for  all  historical  parts 
of  the  Word  involve  spiritual  things  and  signify  them  (as  can  be 
seen  from  the  explanations  of  Genesis  and  Exodus,  called  Ar- 
cana Caelestid).  And  as  the  eating  of  idol-sacrifices  by  the  sons 
of  Israel  and  their  whoredoms  with  the  daughters  of  Moab  in- 
volved such  things  (for  what  things  signify  they  involve),  it  was 
commanded  that  the  heads  of  the  people  should  be  hung  up 
to  Jehovah  before  the  sun  ;  and  for  the  same  reason  Phinehas  the 
son  of  Eleazar  thrust  through  a  man  of  Israel  and  a  Midianitish 
woman  in  the  place  of  their  lust,  and  for  doing  that  he  was 
blessed  ;  and  for  the  same  reason  there  were  slain  of  Israel  twenty 
and  four  thousand  (as  may  be  seen,  Num.  xxv.  i  to  the  end). 
Such  punishments  and  such  plagues  merely  because  of  the  eating 
of  idol-sacrihces,  and  committing  whoredom  with  the  women  of 
another  nation,  would  never  have  been  commanded  to  be  done, 
unless  they  had  involved  heinous  offences  against  heaven  and 
the  church,  which  do  not  appear  in  the  literal  sense  of  the  Word, 
but  only  in  its  spiritual  sense.  The  heinous  offences  involved 
were  the  profanation  at  once  of  the  goods  and  of  the  truths  of 
the  church,  and  this,  as  has  been  said  above,  was  the  appropria- 
tion of  evil  and  falsity. 

[/»,]  [3.]  That  adulteries  and  whoredoms  involve  such  things 
is  evident  from  numerous  passages  in  the  Word,  where  they  are 
recounted,  which  show  clearly  that  they  signify  adulterations  of 
good  and  falsifications  of  truth,  as  in  the  following.    In  Ezekiel: 

Jerusalem,  "thou  hast  trusted  in  thy  beauty, and  hast  committed  whore- 
dom because  of   thy  renown,   so  that  thou  hast  poured  out  thy 

whoredoms  on  every  one  that  passed  by Thou  has  committed 

whoredom  with  the  sons  of  Egypt  thy  neighbors,  great  of  flesh,  and 
hast  multiplied  thy  whoredom Thou  hast  committed  whore- 
dom with  the  sons  of  Asshur,  when  there  was  no  satiety  to  thee, 
with  whom  thou  committedst  whoredom.    Thou  hast  multiplied  thy 

whoredom  even  to  Chaldea,  the  land  of  traffic An  adulterous 

woman  received  strangers  while  subjecfl  to  her  husband.  All  give  re- 
ward to  their  harlots,  but  thou  hast  given  rewards  to  all  thy  lovers, 
and  hast  rewarded  them  that  they  may  come  unto  thee  on  every 

side  in  thy  whoredoms Wherefore,  O  harlot!   hear  the  word 

of  Jehovah"  (xvi.  15,  26,  28,  29,  32,  33,  35,  seq.). 

Who  cannot  see  that  by  "whoredoms"  here  are  not  meant 
whoredoms  in  the  usual  natural  sense?  For  the  church  in 
which  all  the  truths  of  the  Word  have  been  falsified  is  treated 
of;  this  is  what  is  meant  by  "whoredoms;"  for  "whoredoms" 
in  the  spiritual  sense,  or  spiritual  whoredoms,  are  no  other  than 


l8o  APOCALYPSE    EXPLAINED. 

falsifications  of  truth.  "Jerusalem"  here  is  the  church;  the 
"sons  of  Egypt,"  with  whom  she  committed  whoredom,  are 
scientifics  and  knowledges  of  every  kind,  perversely  applied  to 
confirm  falsities;  the  "sons  of  Asshur  "  are  reasonings  from 
falsities;  "Chaldea,"  the  land  of  traffic,  is  profanation  of  truth  ; 
the  "rewards  "  that  she  gave  to  her  lovers  are  vendings  of  fals- 
ities ;  and  because  of  the  adulteration  of  good  by  falsifications 
of  truth,  that  church  is  called  a  "woman  adulterous  while  sub- 
jedi  to  her  husband."     [4.]    In  the  same, 

"Two  women,  the  daughters  of  one  mother,  committed  whoredoms  in 
Egypt ;  they  committed  whoredoms  in  their  youth."  ....  One 
"  committed  whoredom  while  subjecfl  to  me,  and  chose  for  lovers 
the    Assyrians  her  neighbors  ; . . . .  she  bestowed  her  whoredoms 

upon  them, yet  she  hath  not  left  her  whoredoms  in  Egypt."  .... 

The  other  "  hath  corrupted  her  love  more  than  she,  and  her  whore- 
doms above  the  whoredoms  of  her  sister ;....  she  increased  her 
whoredoms, ....  she  loved  the  Chaldeans  ;....  the  sons  of  Babel 
came  to  her  to  the  bed  of  loves,  and  they  defiled  her  with  their 
whoredom  "  (xxiii.  2,  3,  5-8,  11,  14,  16,  17,  seq.). 

Here  also  by  "  whoredoms  "  are  meant  spiritual  whoredoms,  as 
is  evident  from  every  detail.  "Two  women,  the  daughters  of 
one  mother,"  are  the  two  churches,  Israelitish  and  Jewish  ; 
"whoredoms"  with  "Egyptians,"  "Assyrians,"  "Chaldeans," 
signify  the  same  as  above  ;  "  the  bed  of  loves  with  the  sons  of 
Babel"  is  profanation  of  good.     [5.]    In  yeremiah: 

"Thou  hast  committed  whoredom  with  many  partners, thou  hast  pro- 

faned  the  land  with  thy  whoredoms,  and  with  thy  wickedness 

Hast  thou  seen  that  which  backsliding  Israel  hath  done  ?  She  hath 
gone  away  upon  every  high  mountain,  and  under  every  green  tree, 

and  there  committeth  whoredom Perfidious  Judah  also  hath 

gone  away  and  committed  whoredom,  so  that  by  the  voice  of  her 
whoredom  she  hath  profaned  the  land  ;  she  hath  committed  adultery 
with  stone  and  with  wood  "  (iii.  i,  2,  6,  8,  9). 

"Israel"  is  the  church  that  is  in  truth,  "Judah"  the  church  that 
is  in  good,  for  they  represented  these  two  churches.  Falsifica- 
tions of  truth  are  signified  by  the  "whoredoms  of  Israel,"  and 
adulterations  of  good  by  the  "  whoredoms  of  Judah."  "To  go 
away  upon  every  high  mountain  and  under  every  green  tree 
and  to  commit  whoredom  "  is  to  seek  after  all  knowledges  of 
good  and  truth,  even  from  the  Word,  and  to  falsify  them  ;  "to 
commit  adultery  with  stone  and  wood  "  is  to  pervert  and  pro- 
fane all  truth  and  good  ;  "stone"  signifying  truth,  and  "wood" 
signifying  good.     [6.]    In  the  same, 

"  Run  ye  to  and  fro  through  the  streets  of  Jerusalem, and  seek  in  the 

ways  thereof,  if  ye  can  find  a  man  (vir),  if  there  be  any  doing 

judgment,  seeking  truth When  I  fed  them  to  the  full  they 

committed  whoredom  and  came  by  troops  to  the  house  of  the  har- 
lot "  (v.  I  7). 


CHAP.  II.,  VERsr:  14. — N.  i4i[(''].  181 

To  "run  to  and  fro  through  the  streets,  and  to  seek  in  the 
ways  of  Jerusalem,"  is  to  see  and  explore  in  the  dottrinals  of 
that  church;  for  "Jerusalem"  is  the  church,  and  "  streets "  and 
"ways"  are  dodrinals.  "If  ye  have  found  a  man,  if  there  be 
any  doing  righteousness,  seeking  truth,"  means  whether  there 
be  any  truth  in  the  church.  "  When  I  fed  them  to  the  full 
they  committed  whoredom  "  means  that  when  truths  were  re- 
vealed to  them  they  falsified  them.  Such  a  church,  in  respe6l  to 
dodrine,  is  the  "house  of  the  harlot,"  into  which  they  "came  by 
troops."     [7.]    In  the  same, 

"Thine  adulteries,  and  thy  neighings,  the  lewdness  of  thy  whoredom 
and  thine  abominations  on  the  hills  in  the  field  have  I  seen.  Woe 
unto  ihee,  O  Jerusalem  !  thou  wilt  not  be  made  clean  "  (xiii.  27). 

"Neighings"  are  profanations  of  truth,  because  a  "horse"  sig- 
nifies the  intelle6tual  where  there  is  truth  ;  "  the  hills  in  the 
field"  are  goods  of  truth  in  the  church,  which  have  been  per- 
verted.    [8.]    In  the  same, 

"In  the  prophets  of  Jerusalem  I  have  seen  an  horrible  stubbornness,  in 
adulterating  and  walking  in  a  lie  "  (xxiii.  14). 

In  the  same, 

"  They  have  wrought  folly  in  Israel,  and  have  committed  adultery  with 
their  companions'  wives,  and  have  spoken  My  word  in  My  name 
falsely"  (xxix.  23). 

To  "adulterate"  and  to  "commit  adultefv"  here  clearly  mean 
to  pervert  truths  ;  the  "  prophets  "  signify  those  who  teach  truths 
from  the  Word  ;  for  it  is  said,  "in  adulterating  and  walking  in 
a  lie,"  and  "they  have  spoken  My  word  falsely."  A  "lie"  in 
the  Word  signifies  falsity.     [9.]    In  Moses  : 

"Your  sons  shall  be  shepherds  in  the  desert  forty  years,  and  shall  bear 
your  whoredoms  even  till  their  carcases  are  consumed  in  the  desert" 
\Num.  xiv.  33). 

This  does  not  mean  that  the  sons  of  Israel  bore  whoredoms 
and  were  for  that  reason  consumed  in  the  desert,  but  that  they 
spurned  heavenly  truths,  as  is  evident  from  this,  that  it  was 
so  said  to  them  because  they  wished  to  return  into  Egypt  and 
not  to  enter  into  the  land  of  Canaan;  "the  land  of  Canaan" 
signifies  heaven  and  the  church,  with  the  truths  thereof;  and 
"Egypt"  signifies  the  same  falsified  and  turned  into  magic. 
[10.]    In  Micah: 

"All  her  graven  images  shall  be  beaten  to  pieces,  and  all  the  rewards  of 
whoredom  shall  be  burned  with  fire  ;  and  all  her  idols  will  I  lay 
desolate,  for  she  hath  gathered  them  from  the  hire  of  an  harlot, 
therefore  to  the  hire  of  an  harlot  shall  they  return"  (i.  7). 


l82  APOCALYPSE    EXPLAINED. 

"Graven  images"  and  "idols"  signify  falsities  that  are  from 
self-intelligence;  "the  rewards  of  whoredom  "  are  knowledges 
of  truth  and  good  that  they  have  applied  to  falsities  and  evils 
and  have  thus  perverted.     [II.]    In  Hosea: 

Jehovah  said  to  the  prophet,  "Take  unto  thee  a  wife  of  whoredoms  and 
children  of  whoredoms,  for  the  land  doth  commit  great  whoredom 
in  deparJ^ing  from  Jehovah"  (i.  2). 

By  this  was  represented  what  the  quality  of  the  church  was, 
namely,  that  it  was  wholly  in  falsities.     [12.]    In  the  same, 

"They  sinned  against  Me  ;  I  will  change  their  glory  into  shame 

They  committed  whoredom  ; . . . .  because  they  have  wholly  forsaken 
Jehovah.  Whoredom,  wine,  and  new  wine,  have  occupied  the 
heart Your  daughters  commit  whoredom,  and  your  daughters- 
in-law  commit  adultery"  (iv.  7,  10,  11,  13). 

"Whoredom,  wine,  and  new  wine,"  are  falsified  truths  ;  "whore- 
dom" falsification  itself;  "wine"  interior  falsity;  "new  wine" 
exterior  falsity  ;  ' '  daughters  who  commit  whoredom  "  are  goods 
of  truth  perverted;  "daughters-in-law  who  commit  adultery" 
are  evils  conjoined  with  falsities  therefrom.     [13.]    In  Isaiah: 

"  It  shall  come  to  pass  after  the  end  of  seventy  years  that  Jehovah  will 
visit  Tyre,  that  she  may  return  to  her  meretricious  hire,  and  com- 
mit whoredom  with  all  the  kingdoms  of  the  earth  upon  the  faces 
of  the  world ;  at  length  her  merchandise  [and  her  meretricious 
hire]  shall  be  holiness  to  Jehovah"  (xxiii.  17,  18). 

"Tyre,"  in  the  Word,  is  the  church  in  respe6l  to  knowledges 
of  truth  and  good;  "meretricious  hire"  the  same  knowledges 
applied,  by  perverting  them,  to  evils  and  falsities ;  "  her  mer- 
chandise" the  vending  of  these.  "To  commit  whoredom  with 
all  the  kingdoms  of  the  earth  "  is  with  each  and  every  truth  of 
the  church.  "  Her  merchandise  and  her  meretricious  hire  are 
holiness  to  Jehovah  "  because  these  signify  knowledges  of  truth 
and  good  applied  by  them  to  falsities  and  evils  ;  and  by  means 
of  mere  knowledges,  regarded  in  themselves,  a  man  can  gain 
wisdom  ;  for  knowledges  are  means  of  becoming  wise,  and  they 
are  also  means  of  becoming  insane.  They  are  means  of  be- 
coming insane  when  they  are  falsified  by  being  applied  to  evils 
and  falsities.     The  same  is  signified  where  it  is  said  that 

They  should  make  to  themselves  friends  of  the  unrighteous  mammon 
{Luke  xvi.  9) ; 

and  where  it  is  commanded,  that 

They  should  borrow  from  the  Egyptians  gold,  silver,  and  raiment,  and 
take  them  away  {Exod.  iii.  22  ;  xii.  35,  36). 

By   the  "Egyptians"  are  signified   scientifics   of   every   kind 


CHAP.    II.,    VIIRSE   14. — N.    I4l[<J].  183 

which  they  used  to  falsify  truths.     [14.]    In  Moses: 

"I  will  cut  off the  soul  that  lookcth  unto  them  that  have  familiar 

spirits  and  unto  wizards,  to  go  a-whoring  after  them  "  {Lev.  xx.  5,  6). 

In  Isaiah  : 

"  He  entereth  into  peace he  walketh  in  uprightness.     But  draw  ye 

near,  ye  sons  of  the  enchantress,  the  seed  of  the  adulterer  and  the 
whore  "  (Ivii.  2,  3). 

In  Nahum  ; 

"Woe  to  the  city  of  bloods,  all  in  a  lie  ; . . . .  the  horseman  ascendeth, 
and  the  flashing  of  the  sword,  and  the  glittering  of  the  spear,  a 
multitude  of  the  slain  ; . . . .  above  the  multitude  of  the  whoredoms 
of  the  harlot,  of  the  mistress  of  enchantments,  selling  the  nations 
through  her  whoredoms"  (iii.  i,  3,  4). 

In  Moses  : 

"A  covenant  must  not  be  made  with  the  inhabitants  of  the  land,  lest  the 
sons  and  daughters  go  a-whoring  after  their  gods  "  {Exod.  xxxiv. 
15,  16). 

In  the  same, 

"  That  ye  may  remember  all  the  commandments  of  Jehovah,  and  do  them  , 
and  that  ye  seek  not  after  your  own  heart  and  your  own  eyes,  after 
which  ye  are  wont  to  go  a-whoring  "  {Nujn.  xv.  39). 

In  the  Apocalypse : 

Babylon  "  hath  made  all  nations  to  drink  of  the  wine  of  the  wrath  of  her 

whoredom  "  (xiv.  8)  ; 
The  angel  said,  "  I  will  shew  thee  the  judgment  of  the  great  harlot  that 

sitteth  upon  many  waters  ;  with  whom  the  kings  of  the  earth  have 

committed  whoredom  "  (xvii.  i,  2) ; 
Babylon  "hath  made  all  nations  to  drink  of  the  wine  of  the  wrath  of  her 

whoredom,  and  the  kings  of  the  earth  have  committed  whoredom 

with  her"  (xviii.  3) ; 
"  He  hath  judged  the  great  harlot,  which  did  corrupt  the  earth  with  her 

whoredom  "  (xix.  2). 

It  is  manifest  that  in  these  passages  by  "whoredoms"  are  meant 
falsifications  of  truth.  [15.]  As  such  things  are  signified  by 
"whoredoms"  and  "adulteries,"  and  as  these  have  the  same  sig- 
nification in  heaven,  so  in  the  Israelitish  church,  which  was  a 
representative  church,  in  which  all  things  were  significative,  the 
following  commands  were  given  : 

That  there  should  be  no  harlot  nor  whoremonger  in  Israel  {Detit.  xxiii.  17); 

That  "the  man  that  committed  adultery  with  the  wife  of  a  man,  and  the 
man  that  committed  adultery  with  the  wife  of  his  companion  should 
be  put  to  death  {Lei\  xx.  10) ; 

That  the  hire  of  a  harlot  should  not  be  brought  into  the  house  of  Jehovah 
for  any  vow  (Dent,  xxiii.  18); 

That  the  sons  of  Aaron  should  not  take  a  harlot  to  wife,  nor  a  woman 
put  away  by  her  husband.  That  the  chief  priest  should  take  a 
virgin  to  wife.  That  the  daughter  of  a  priest,  if  she  profaned  her- 
self by  committing  whoredom,  should  be  burned  with  fire  {Levit. 
xxi.  7,  9,  13,  14  ;) 

(Besides  many  other  passages). 


184  APOCALYPSE  EXPLAINED. 

[  1 6.]  That  "  whoredoms  "  and  "  adulteries  "  involve  such  things 
has  been  proved  to  me  from  much  experience  in  the  other  life. 
The  spheres  from  spirits  who  have  been  of  such  charader  have 
made  these  things  evident;  from  the  presence  of  spirits  who 
have  confirmed  falsities  in  themselves,  and  have  applied  truths 
from  the  sense  of  the  letter  of  the  Word  to  confirm  them,  there 
exhales  an  abominable  sphere  of  whoredom.  Such  spheres 
correspond  to  all  the  prohibited  degrees  (of  which,  see  Levit. 
XX.  11-21),  with  differences  according  to  the  application  of 
truths  to  falsities  and  the  conjundlion  of  falsities  with  evils, 
especially  with  evils  that  gush  out  of  the  love  of  self  (of  which  more 

may  be  seen  in  Heaven  and  Hell,  n.  384-386). 

142.  [  Verse  15.]  "  Bo  thou  a/so  hast  them  that  hold  the  doctrine 
of  the  Nicolaitans,  which  thing  I  hate,"  signifies  those  who  sepa- 
rate good  from  truth,  or  charity  from  ,faith,  which  is  against 
Divi7ie  order. — This  is  evident  from  what  was  said  and  shown 
above  (n.  107),  where  similar  words  occur.  To  which  this  is 
to  be  added  :  That  those  who  separate  truth  from  good,  or  faith 
from  charity,  turn  away  from  themselves  all  influx  of  heaven 
into  the  goods  they  do,  in  consequence  of  which  their  goods 
are  not  good  ;  for  heaven  flows-in,  that  is,  the  Lord  through 
heaven,  into  the  good  of  man's  love  ;  fte,  therefore,  that  banishes 
the  good  of  charity  from  the  do61;rine  of  the  church,  and  accepts 
instead  only  those  things  that  are  called  matters  of  faith,  is  shut 
out  of  heaven  ;  truths  with  such  have  no  life ;  and  it  is  the  life  of 
truth,  which  is  good,  that  conjoins,  not  truth  without  life,  or 

faith  without  charity.  (But  more  on  these  subjedls  in  the  Dodrhie  of  the 
New  jferusale/n  where  it  treats  of  Charity,  n.  84-107,  and  of  Faith,  n.  108-122). 

143*  iVerse  \6^^  " Repent" si^ni^es  dissociatio7i  froju  these. — 
This  is  evident  from  the  signification  of  "repent,"  as  meaning, 
in  reference  to  the  things  signified  by  "  the  do<5lrine  of  Balaam," 
and  by  "the  doctrine  of  the  Nicolaitans,"  to  be  dissociated  from 
them.  Nor  is  repentance  anything  else ;  for  no  one  repents 
unless  he  a6lually  separates  himself  from  the  things  of  which 
he  has  repented  ;  and  he  separates  himself  from  them  only 
when   he  shuns  them  and  turns  away  from  them.     (That  this  is 

repentance  or  penitence,  see  Dodrine  of  the  A^cw  ycrusalem,  n.  159-172). 

144.  "  Or  else  I  will  come  to  thee  quickly,  and  will  fight 
against  them  with  the  sword  of  My  mouth,"  signifies  if  not,  when 
visitation  com.es  they  will  be  dispersed. — This  is  evident  from  the 
signification  of  "coming  to  thee  quickly,"  as  meaning,  in  refer- 
ence to  the  Lord,  visitation  (of  which  more  in  what  follows)  ; 
also  from  the  signification  of  "sword  of  the  mouth,"  as  meaning 
truth  combating  against  falsity,  and  the  subsequent  dispersion  of 
falsities  (see   above,  n.   78,  I3i[ff])  :    but   here   it   signifies   the 


CHAP.    II.,    VERSE   17. — N.    I46.  185 

dispersion  of  those  who  hold  "the  doflrine  of  Bahiani,"  and 
the  "docflrine  of  the  Nicolaitans,"  that  is,  of  those  who  are  en- 
lightened in  respect  to  the  understanding  and  who  teach  truths, 
and  yet  love  to  destroy  by  craft  those  who  are  of  the  church  ; 
and  of  those  also  who  separate  good  from  truth,  or  charity  from 
faith  (see  above,  n.  140,  142).  /"  Coming  quickly  "  means  visita- 
tion, because  the  coming  of  the  Lord  in  the  Word  signifies 
visitation  (see //.  c,  n.  68951,  Visitation  is  exploration  of  man's 
chara(5ler  after  death,  before  he  is  judged. 

145.  [/■<•/-.?<•  17.]  "He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches  "  signifies  //lai  he  who  understands 
shoidd  hearken  to  what  Divine  truth  going  forth  from  the  Lord 
teaches  and  says  to  those  who  are  of  His  church,  as  is  evident 
from  what  was  said  and  shown  above  (n.  14,  and  n.  108),  where 
there  are  similar  words. 

14.6.  "  To  him  that  overcometh,  to  him  will  I  give  to  eat  of  the 
hidden  manna,"  signifies  that  those  who  conqiier  in  temptations 
will  have  the  delight  of  heaveyily  love  from  the  Lord' s  Divi7ie  Hu- 
ma7i. — This  is  evident  from  the  signification  of  "overcoming," 
as  meaning  those  who  conquer  in  temptations  (for  it  is  these 
that  are  treated  of  in  what  is  written  to  the  angel  of  this  church, 
see  above,  n.  130)  ;  from  the  signification  of  "giving  to  eat,"  as 
meaning  to  be  given  as  their  own  and  to  be  conjoined  by  love 
and  charity  (see  a.c,  n.  2187.  2343,  3168, 3513,  5643) ;  and  as  it  is  said 
"of  the  hidden  manna,"  which  means  the  Lord  in  respedl  to  His 
Divine  Human,  the  "eating"  of  this  here  signifies  delight  of 
heavenly  love,  for  this  is  given  as  their  own,  by  the  Lord's 
Divine  Human  to  those  who  receive  Him  in  love  and  faith  ; 
also  from  the  signification  of  "  the  hidden  manna,"  as  mean- 
ing the  Lord  in  respefl  to  His  Divine  Human.  That  this  is 
"manna"  is  manifest  from  the  Lord's  own  words  in  John: 

"  Our  fathers  ate  the  manna  in  the  desert,  as  it  is  written.  He  gave  them 

bread  out  of  heaven  to  eat The  bread  of  God  is  He  who 

Cometh  down  out  of  heaven,  and  pfiveth  life  unto  the  world 

I  am  the  bread  of  life.  Your  fathers  did  eat  the  manna  in  the 
desert,  and  they  are  dead.  This  is  the  bread  which  cometh  down 
out  of  heaven,  that  a  man  may  eat  thereof  and  not  die.  I  am  the 
living  bread  which  came  down  out  of  heaven  ;  if  any  man  eat  oi 
this  bread  he  shall  live  for  ever.  The  bread  that  I  will  give  is  My 
flesh"  (vi.  31-58). 

That  it  is  the  Lord  Himself  who  is  meant  by  "manna"  and  by 
"  bread,"  He  plainly  teaches,  for  He  says,  "  I  am  the  bread  of 
life  which  came  down  out  of  heaven."  That  it  is  the  Lord  in 
respe<5l  to  His  Divine  Human,  He  also  teaches  when  He  says, 
"The  bread  that  I  will  give  is  My  flesh."     [2.]   The  Lord  taught 


£86  APOCALYPSE   EXPLAINED, 

the  same  when  He  instituted  the  Holy  Supper, 

"Jesus  took  bread,  and  blessed and  gave  to  the  disciples,  and  said, 

Take,  eat,  this  is  My  body"  (A/ait.  xxvi.  26;  Mark  xiv.  22;  Lukt 
xxi.  19). 

"To  eat  of  this  bread"  is  to  be  conjoined  to  the  Lord  by  love, 
for  "to  eat"  signifies  to  be  given  as  their  own,  and  to  be  con- 
joined (as  above),  and  love  is  spiritual  conjun6lion.  The  same 
is  signified  by  "eating  in  the  kingdom  of  God,"  in  Luke: 

"  Blessed  is  he  that  eateth  bread  in  the  kingdom  of  God  "  (xiv.  15)  ; 

In  the  same, 

"Ye  shall  eat  and  drink  at  My  table  in  My  kingdom  "  (xxii.  30) ; 

In  Matthew : 

"  Many  shall  come  from  the  east  and  the  west,  and  shall  sit  at  meat  with 
Abraham,  and  Isaac,  and  Jacob  in  the  kingdom"  of  God  (viii.  11); 

(That  by  "  Abraham,  Isaac,  and  Jacob,"  the  Lord  is  meant,  see  A.C.,  n.  1893,  4615, 

6098,  6185,  6276,  6804,  6847.)     In  Jo/m  : 

"  Work  not  for  the  meat  which  perisheth,  but  for  the  meat  which  abideth, 
....  which  the  Son  of  man  shall  give  unto  5'ou  "  (vi.  27) ; 

That  the  "  Son  of  man "  is  the  Lord  in  respe6l  to  the  Divine 
Human,  see  above  (n.  63).  [3.]  It  is  called  "  hidden  manna," 
because  the  delight  of  heavenly  love,  which  those  receive  who 
are  conjoined  to  the  Lord  through  love,  is  wholly  unknown  to 
those  that  are  in  love  not  heavenly ;  and  this  delight  no  one 
is  able  to  receive  except  he  that  acknowledges  the  Lord's  Divine 
Human  ;  for  from  this  the  delight  proceeds.  Because  this  de- 
light was  unknown  to  the  children  of  Israel  in  the  desert,  they 
called  it  "manna,"  as  appears  in  Moses: 

"Jehovah  said  unto  Moses,  Behold,  I  will  cause  bread  to  rain  from  heaven 

itself  for  you And  in  the  morning  the  dew  was  strewn  round 

about  the  camp.  And  when  the  dew  that  was  strewn  was  gone  up, 
behold  upon  the  face  of  the  desert  a  small  round  thing  ;  . . . .  and 
when  the  children  of  Israel  saw  it,  they  said  one  to  another.  This  is 
manna?  (what  is  it?)  . . .  Moses  said  unto  them.  This  is  the  bread 

which  Jehovah  giveth  you  to  eat And  the  house  of  Israel 

called  the  name  thereof  manna"  (£xod.  xvi.  3  to  the  end). 

In  the  same, 

Jehovah  "fed  thee  with  manna  which  thou  knewest  not,  neither  did  thy 
fathers  know  ;  that  He  might  make  thee  know  that  man  doth  not 
live  by  bread  only,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  Jehovah  doth  man  live"  {Dent.  viii.  3). 

This  delight,  which  is  meant  by  "manna,"  was  unknown  to  the 
children  of  Israel,  because  they  were  in  corporeal  delight  more 


rilAP.    II.,   VERSE   17. — N.    146.  1S7 

than  other  nations,  and  those  who  are  in  that  delight  are  inca- 
pable of  knowing  anything  at  all  of  heavenly  delight.     (That  the 

children  of  Israel  were  such,  see  DoClrine  of  the  New  yerusalem.  n.  248.)      The 

term  delight  is  used,  and  delight  of  love  is  meant,  for  every 
delight  of  life  is  of  love.  [4.]  As  it  is  the  delight  of  heavenly 
love  that  is  signified  by  "eating  of  the  hidden  manna,"  it  is 
called  "the  bread  of  the  heavens"  in  David  : 

Jehovah  "commandeci  the  skies  above,  and  opened  the  doors  of  heaven  ; 
and  He  rained  down  upon  them  manna  for  food,  and  gave  them 
corn  of  the  heavens  "  (Psalm  Ixxviii.  23,  24). 

In  another  place, 

"Jehovah  satisfied  them  with  the  bread  of  the  heavens  "  {Psalm  cv.  40;. 

It  is  called  the  "bread  of  the  heavens,"  because  it  rained  down 
from  heaven  with  the  dew,  but  in  the  spiritual  sense  it  is  called 
the  "bread  of  the  heavens"  because  it  flows  down  from  the 
Lord  through  the  angelic  heaven.  In  that  sense  no  other 
heaven  is  meant,  and  no  other  bread  than  that  which  nourishes 
the  soul  of  man.  That  it  is  in  this  sense  that  "bread"  is  to  be 
understood  here  is  evident  from  the  words  of  the  Lord  Him- 
self in  yohn: 

That  He  is  the  manna,  or  bread,  that  came  down  out  of  heaven  (vi.  31-58). 

And  in  Moses, 

That  Jehovah  fed  them  with  manna,  that  He  might  make  them  to  know 
that  "  man  doth  not  live  by  bread  only,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  Jehovah  "  {Deut.  viii.  3). 

The  "  word  that  proceedeth  out  of  the  mouth  of  Jehovah"  is 
everything  that  proceeds  from  the  Lord,  and  this,  in  a  special 
sense,  is  Divine  truth  united  with  Divine  good  (see  Heaven  and  Hell. 
n.  13, 133, 139, 140,284-290).  [5.]  This  delight  is  also  described  by 
correspondences  in  Moses : 

The  manna  appeared  "  like  coriander  seed,  white,  and  the  taste  of  it  was 
like  cakes  made  with  honey  "  {Exod.  xvi.  31). 

And  in  another  place, 

"They  made  cakes  of  it  ;  and  the  taste  of  it  was  as  the  taste  of  the  juice 
of  oil  "  {Num.  xi.  7,  8). 

The  appearance  and  taste  of  the  manna  was  such  because  "  co- 
riander seed,  white,"  signifies  truth  from  a  heavenly  origin  ; 
"cake,"  the  good  of  heavenly  love  ;  "honey"  its  external  de- 
light; "oil"  that  love  itself;  and  its  "juice,"  from  which  was 
the  taste,  its  internal  delight;  and  the  "rain  with  dew,"  in 
which  the  manna  was,  the  influx  of  Divine  truth  in  which  that 


l88  APOCALYPSE  EXPLAINED. 

delight  is.  (That  "seed"  signifies  truth  from  a  heavenly  origin,  see  A.C ,  n. 
3038,  3373,  10248,  10249;  that  "while"  is  predicated  of  that  truth,  n.  3301,  3993, 
4007,  5319  ;  that  "  cake  "  signifies  the  good  of  heavenly  love,  n.  7978,  9992,  9993  ; 
that  "  oil"  signifies  that  love  itself,  n.  886,  3728,  9780,  9954,  10261,  10269;  its  "juice," 
therefore,  signifies  the  delight  of  that  love,  because  the  taste  is  therefrom,  and  the 
taste  is  the  delight  and  pleasantness,  see  n.  3502,  4791-4805.  More  about  these 
matters  may  be  seen  in   the  explanation  of  chap.  xvi.  of  Exodus  in  the  Arcana 

Caeiestia.)  [6.]  The  delight  of  heavenly  love  is  signified  by 
"eating  of  the  hidden  manna,"  when  yet  by  "the  hidden 
manna"  the  Lord  in  respe6l  to  the  Divine  Human  is  signified, 
because  it  is  the  same  whether  you  say  the  Lord's  Divine  Hu- 
man, or  the  Divine  Love,  for  the  Lord  is  Divine  Love  itself, 
and  what  goes  forth  from  Him  is  Divine  good  united  to  Divine 
truth  ;  both  are  of  love,  and  are  also  the  Lord  in  heaven  ;  con- 
sequently "to  eat  of  Him"  is  to  be  conjoined  to  Him,  and  this 

by  love  from  Him.  (But  these  things  may  be  better  understood  from  what 
is  said  and  shown  in  Heaven  and  Hell,  n.  13-19,  116-125,  126-140;  also  in  The  Doc- 
trine of  the  New  jfcrusalcm,  n.  210-222,  307.) 

147,  "And  will  give  him  a  white  stone  "  signifies  wisdom,  and 
intelligence. — This  is  evident  from  the  signification  of  "a  white 
stone,"  when  [it  is  given]  by  the  Lord,  as  meaning  reception  from 
Him  and  influx  ;  and  as  it  means  reception  and  influx  from  the 
Lord,  it  also  means  wisdom  and  intelligence  from  Him,  for 
those  who  receive  from  the  Lord  and  with  whom  the  Lord 
flows-in,  are  in  wisdom  and  intelligence.  "  To  give  a  white 
stone"  signifies  these  things,  because  formerly  in  public  decis- 
sions  the  votes  were  taken  by  means  of  stones  ;  white  stones 
indicating  the  affirmative  opinions,  and  black  stones  the  nega- 
tive ;  therefore  by  "a  white  stone"  is  signified  reception  of 
wisdom  and  intelligence. 

148.  "And  upon  the  stone  a  new  name  written,  which  no  one 
knoweth  except  he  that  receiveth,"  signifies  a  state  of  interior  life 
uyihwiun  to  all  except  those  who  are  in  it. — This  is  evident  from 
the  signification  of  "name,"  as  meaning  quality  of  state  (of  which 
see  ^.c".,  n.  1754, 1896.  2009,  3237,  3421) ;  here  quality  of  the  state  of 
interior  life,  because  it  is  said  "  a  new  name,  which  no  one 
knoweth  except  he  that  receiveth,"  for  the  quality  of  the  state 
of  interior  life  is  wholly  unknown  to  those  who  are  not  in  inte- 
rior life.  Those  are  in  interior  life  who  are  in  love  to  the  Lord, 
and  none  are  in  love  to  the  Lord  except  those  who  acknowledge 

the   Divine  in   His  Human  (that  to  love  the  Lord  is  to  live  according  to  His 

precepts,  see  A.C..  n.  10143,  ioi53. 10578, 10645, 10829).  Interior  life  is  spir- 
itual life,  in  which  angels  of  heaven  are  ;  but  exterior  life  is 
natural  life,  in  which  all  who  are  not  in  heaven  are.  With 
those,  mrreover,  who  live  according  to  the  precepts  of  the  Lord 


CHAP.    II.,    VERSE   17. — N.    I48.  189 

and  acknowledge  the  Divine  in  His  Human,  the  interior  mind 
is  opened,  and  man  then  becomes  spiritual ;  but  those  who  do 
not  so  live,  and  do  not  acknowledge  the  Lord,  remain  natural. 

(That  to  all  wlio  are  not  in  heavenly  love  the  state  of  interior  or  spiritual  life  is  un- 
known, see  Heaven  and  Hell,  n.  395-414 ;    and  Doftrine  of  the  Sew  Jerus.ilem,  n. 

105.  238.)  [2.]  That  "name"  in  the  Word  signifies  quality  of 
state,  is  evident  from  many  passages,  some  of  which  I  will  here 
cite  in  proof.     Thus  in  Isaiah : 

"Lift  up  your  eyes  on  high  and  see;  who  hath  created  these?  He  that 
leadeth  out  the  host  in  number;  thatcalleth  them  all  by  name"(xl. 
26). 

"His  calling  them  all  by  name"  is  knowing  the  quality  of  all, 
and  giving  to  them  according  to  the  state  of  love  and  faith  in 
them.     In  yohn  the  meaning  is  similar  : 

"He  that  entereth  in  by  the  door  is  the  shepherd  of  the  sheep.  To  him 
the  porter  openeth,  and  the  sheep  hear  his  voice;  and  he  calleth 
his  own  sheep  by  name,  and  leadeth  them  out"  (x.  2,  3). 

In  Isaiah : 

"Thus  saith  Jehovah  thy  creator,  O  Jacob,  and  thy  former,  O  Israel, 
Fear  not ;  for  I  have  redeemed  thee,  and  have  called  thee  by  name  ; 
thou  art  Mine"  (xliii.  i). 

In  the  same, 

"  That  thou  mayest  know  that  I  am  Jehovah,  who  had  called  thee  by 

thy  name For  Jacob  My  servant's  sake,  and  Israel  My  chosen, 

I  have  called  thee  by  thy  name,  though  thou  didst  not  know  Me  " 
(xlv.  3.  4)- 

"  I  have  called  thee  by  thy  name "  means  that  He  knew  the 
quality  of  the  state  of  the  church  ;  for  "Jacob"  and  "Israel" 
are  the  church,  "Jacob"  the  external  church,  and  "  Israel"  the 
internal.     [3.]    In  the  same, 

Israel,  "if  thou  hadst  hearkened  to  My  commandments, ...  .his  name 
should  not  have  been  cut  off  nor  destroyed  from  before  Me"  (xlviii. 
18,  19). 

"  The  name  being  cut  off  and  destroyed  from  before  Jehovah  " 
denotes  the  quality  of  the  state  by  which  conjun6lion  is  effefled, 
which  state  is  the  spiritual  state  of  him  who  is  of  the  church 
signified  by  "Israel."     Again  in  the  same, 

"Jehovah  hath  called  me  from  the  womb,  from  the  bowels  of  my  mother 
doth  He  make  mention  of  my  name  "  (xlix.  i). 

Here  "making  mention  of  the  name"  is  knowing  the  quality. 

In  the  same, 

"  For  Zion's  sake  I  will  not  be  silent,  and  for  Jerusalem's  sake  I  will  not 
rest And   the    nations   shall   see  thy  righte  )usness,  and    all 


igO  APOCALYPSE    EXPLAINED. 

kings  thy  glory  ;  and  thou  shalt  be  called  by  a  new  name,  which 
the  mouth  of  Jehovah  shall  utter"  (Ixii.  i,  2). 

In  the  same, 

"  He  shall  call  His  servants  by  another  name"  (Ixv.  15). 

"To  call  by  a  new  name,"  and  "by  another  name,"  is  to  be- 
stow another  state  of  Hfe,  namely,  a  state  of  spiritual  life.  In 
Ezekiel: 

"The  city  of  bloods polluted  by  name"  (xxii.  2,  5). 

"The  city  of  bloods"  is  do6lrine  that  offers  violence  to  the 
good  of  charity  ;  this  is  said  to  be  "polluted  by  name"  when 
it  abounds  with  falsities  and  evils  therefrom,  which  constitute 
its  quality.     [4.]    In  Moses  : 

"Moses  said  unto  Jehovah Thou  hast  said,  I  know  thee  by  thy 

name And  Jehovah  said  unto  Moses,  This  word  also  that 

thou  hast  spoken  I  will  do,. . .  .for  I  know  thee  by  name  "  {Exod. 
xxxiii.  12,  17). 

"  His  knowing  Moses  by  name  "  is  knowing  his  quality.  In 
the  Apocalypse  : 

"Thou  hast  a  few  names  in  Sardis  which  have  not  defiled  their  gar- 
ments  He  that  overcometh,  the  same  shall  be  clothed  in  white 

garments,. ..  .and  I  will  confess  his  name  before  My  Father.  ...  He 
that  overcometh, ....  I  will  write  upon  him  the  name  of  My  God, 
and  the  name  of  the  city  of  My  God,  the  New  Jerusalem, ....  and 
My  new  name"  (iii.  4,  5,  12). 

It  can  be  seen  that  "  name"  here  signifies  quality  of  state  in 
respe6l  to  good  of  love  and  truth  of  faith.     In  another  place, 

"  Whose  names  have  not  been  written  in  the  book  of  life  "  {Apoc.  xiii.  8  ; 
xvii.  8). 

"Names  written  in  the  book  of  life"  are  the  quality  of  all 
things  of  man's  love  and  faith,  thus  all  things  of  his  spiritual 
life.     In  another  place, 

"  They  shall  see  the  face  "  of  God  and  the  Lamb,  "  and  His  name  shall 
be  in  their  foreheads  "  {Apoc.  xxii.  4). 

"  His  name  in  their  foreheads"  is  a  state  of  love,  for  "  forehead  " 
corresponds  to  love,  and  therefore  signifies  love.  [5.]  "Name" 
in  the  Word  signifies  the  quality  of  man's  state,  because  in  the 
spiritual  world  each  one  is  named  according  to  the  state  of  life 
in  which  he  is,  thus  variously ;  for  spiritual  speech  is  not  like 
human  speech ;  all  things  there  are  expressed  according  to 
ideas  of  things  and  of  persons  ;  and  these  ideas  fall  into  words. 


ClIAI'.    II.,   CONTENTS  VERSKS   18-29. — N.    149.  I9I 

(Tliis  can  be  seen  more  clearly  from  what  is  shown  on  The  Speech  of  the  Angels 
in  Heaven,  in  Heaven  and  Hell,  n.  234-245:  also  see  above,  n.  I02,  I35,  where 
it  is  shown  what  "  the  name  of  Jehovah."  "  of  the  Lord."  and  "  of  Jesus  Christ  "  sig- 
nily  in  the  Word.) 

VERSES  18-29. 
I^Q.  "And  to  the  angel  of  the  church  In  Thyatira  write:  These  things  salth  tht 
Son  of  God,  that  hath  His  eyes  as  a  flame  of  fire,  and  His  feet  like  burnished  brass,  I 
know  thy  works  and  charity,  and  ministry  and  faith,  and  thine  endurance,  and  thy  works, 
and  the  last  to  be  more  than  the  first.  But  I  have  against  thee  a  few  things,  that  thou 
aufferest  the  woman  Jezebel,  that  calleth  herself  a  prophetess,  to  teach  and  to  seduce  My 
servants  to  commit  whoredom,  and  to  eat  idol-sacrifices.  And  I  gave  her  time  that  she 
might  repent  of  her  whoredom,  and  she  repented  not.  Behold,  I  cast  her  into  a  bed,  and 
those  that  commit  adultery  with  her  into  great  affliction,  except  they  repent  of  their  works. 
And  her  sons  I  will  kill  with  death  ;  and  all  the  churches  shall  know  that  I  am  He  that 
searcheth  the  reins  and  hearts ;  and  I  will  give  to  each  one  of  you  according  to  your  works. 
But  unto  you  I  say,  and  unto  the  rest  in  Thyatira,  as  many  as  have  not  this  doctrine,  and  who 
have  not  known  the  depths  of  Satan,  as  they  say ;  I  put  upon  you  no  other  burden.  Howbeit, 
that  which  ye  have  hold  till  I  come.  And  he  that  ouercometh  and  keepeth  My  works  unto 
the  end,  I  will  give  him  power  over  the  nations.  And  he  shall  rule  them  with  an  iron  rod ; 
as  earthen  vessels  shall  they  be  shivered,  as  I  also  have  received  from  My  Father.  And  I 
will  give  him  the  morning  star.  He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to 
the  churches." 

18.  'And  to  the  angel  of  the  church  in  Thyatira  write"  signifies  l/iose  of  the 

church  with  whom  the  internal  and  external,  that  is,  the  spiritual  and 
natural  man,  make  one  [n.  150]  ;  "These  things  saith  the  Son  of  God*" 
signifies  the  Lord  in  respe<fl  to  the  Divine  Human,  from  which  is  that 
essential  of  the  church  [n.  151]  ;  "that  hath  His  eyes  as  a  flame  of  fire" 
signifies  Divine  Providence  from  His  Divine  Love,  also  Divine  wis- 
dom and  intelligence  communicated  to  those  who  are  in  love  tozvards 
Him,  and  from  that  in  faith  in  Him  [n.  152];  "and  His  feet  like 
burnished  trass "  signifies  the  outmost  of  Divine  order,  which  is  the 
natural,  full  of  Divine  Love  [n.  I53]. 

19.  "/  know  thy  works  and  charity"  signifies  the  internal  of  those  who  are  of  the 

church  [n.154] ;  "and  ministry  and  faith"  s\gx\\(iQ%goodandtruththerein 
[n.  155] ;  "and  thine  endurance"  signifies  conjwKflion  with  the  external 
{and consequent  combat]  [n.  156]  ;  "and  thy  works,  and  the  last  to  be 
more  than  the  ffrsf,"  signifies  the  externals  that  are  therefrom  [n.  157]. 

20.  "But  I  have  against  thee  a  few  things"  signifies  that  heed  should  be  taken 

[n.  15S] ;  "that  thou  sufferest  the  woman  Jezebel"  signifies  delight  of' 
love  of  self  and  of  the  world  [n.  150] ;  "that  calleth  herself  a  prophetess, 
to  teach  and  to  seduce  My  servants,"  signifies  that  doctrine  of  all filsitu-s 
is  therefrom  [n.  160]  ;  "to  commit  whoredom  and  to  eat  idol-sacrifices  " 
%\gmf\QS  falsifications  of  truth  and  adulterations  of  good  [n.  161]. 

21.  "And  I  gave  her  time  that  she  might  repent  of  her  whoredom,  and  she 

repented  not,"  signifies  that  those  who  are  in  falsities  therefrom  do  not 
turn  themselves  to  truths  by  means  of  truths  [n.  162]. 

22.  "Behold,  I  cast  her  into  a  bed,"  signifies  that  they  are  left  to  their  natural 

man,  and  to  doctrine  of  falsities  therein  [n.  163]  ;  "and  those  that 
commit  adultery  with  her  into  great  affliction"  signifies  the  grievous 
temptations  of  those  "who  surrender  themselves  to  the  falsities  of  such  [n. 
164] :  "except  they  repent  of  their  works  "  signifies  except  they  separate 
themselves  from  them  [n.  165]. 

23.  "And  her  sons  I  will  kill  with  death"  signifies  that  thus  falsities  are  ex- 

tinguished [n.  166] ;  "and  all  the  churches  shall  know  that  I  am  He 
that  searcheth  the  reins  and  hearts"  signifies  the  acknowledgment  of  all 

*  Latin  here  Filit^s  hominis.  but  in  other  places  Filius  Dei;  see  text  above  and, 
on  page  105,  also  n.  98.  250 ;  A  R..  n.  125. 


192  APOCALYPSE  EXPLAINED. 

who  are  of  the  chia-ch  that  the  Lord  alone  knoivs  and  explores  the  ex- 
teriors and  interiors,  and  the  things  that  arc  of  faith  and  of  love  [n. 
167] ;  "and  I  will  give  to  each  one  of  you  according  to  your  works" 
signifies  eternal  blessedness  according  to  one's  internal  in  the  external 
[n.  i68-]. 

24.  "But  unto  you  I  say,  and  unto  the  rest  in  Thyatira,"  signiiies  to  all  and  each 

one  luith  who/n  the  internal  is  conjoined  to  the  exterfial  [n.  169]  ;  "as 
many  as  have  not  this  doctrine"  signifies  with  whom  external  delight, 
which  is  the  delight  of  love  of  self  and  of  the  world,  is  ttot  dominant 
[n.  170] ;  "and  who  have  not  known  the  depths  of  Satan,  as  they  say," 
signiiies  en/angleme/it  with  these  [n.  171];  " I  put  upon  you  no  other 
burden"  signifies  that  this  alone  should  be  guarded  against  [n.  172]. 

25.  "Howbeit,  that  which  ye  have  hold  till  I  come,"  signifies  steadfastness  in  a 

state  of  love  and  of  faith,  even  to  visitation  [n.  173]. 

26.  "And  he  that  overcometh  and  keepeth  My  works  unto  the  end"  signifies/^r- 

severanre  in  love  and  faith  after  combat  against  these  loves,  and  their 
removal  as  far  as  possible  [n.  174]  ;  "/  will  give  him  power  over  the 
nations  "  signifies  over  the  evils  within  him,  "which  will  then  be  dispersed 
by  the  Lord  [n.  175]. 

27.  "And  he  shall  rule  them  with  an  iron  rod"  signifies  that  he  is  about  to  cor- 

i-et^  evils  by  meatis  of  truths,  that  are  in  the  natural  man  [n.  176]  ; 
"as  earthen  vessels  shall  they  be  shivered"  signifies  the  total  dis- 
persion of  falsities  [n.  177] ;  "as  I  also  have  received  from  My  Father" 
signifies  comparatively  as  the  Lord  frotn  His  Divine,  when  He  glorified 
His  Human  [n.  178]. 

28.  "And  I  will  give  him  the  morning  star"  signifies  intelligence  and  wisdom 

froui  the  Lords  Divi>ie  LLi/nian  [n.  179]. 

29.  "He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches" 

signifies  that  he  who  tinderstaitds  should  hearken  to  what  Divine  truth 
going  forth  from  the  Lo7-d  teaches  and  says  to  those  who  are  of  His 
church  [n.  180]. 

X50.  [  Verse  18  ]  "And  to  the  angel  of  the  church  in  Thyatira 
write"  signiiies  fhose  of  the  chu7'ch  zvith  ivhom  the  iyiternal  and  the 
exter7ial,  that  is,  the  spiritual  and  natural  jnan,  make  one. — This 
is  evident  from  what  is  written  to  this  angel  understood  in  the 
internal  sense,  which  treats  of  the  conjun6lion  of  the  internal 
or  spiritual  man  with  the  external  or  natural  man,  or  of  those 
of  the  church  in  whom  these  are  conjoined.  In  every  man 
there  is  an  internal  and  an  external ;  his  internal  is  what  is 
called  the  spiritual  man,  the  external  what  is  called  the  natural 
man.  When  man  is  born,  the  external  or  natural  man  is  first 
opened ;  afterwards,  as  he  grows  up  and  is  perfe6led  in  intelli- 
gence and  wisdom,  the  internal  or  spiritual  man  is  opened.  The 
external  or  natural  man  is  opened  by  such  things  as  man  derives 
from  the  world,  while  the  internal  or  spiritual  man  is  opened 
by  such  things  as  he  derives  from  heaven  ;  for  the  external  or 
natural  man  is  formed  for  receiving  such  things  as  are  in  the 
world,  but  the  internal  or  spiritual  man  for  receiving  such 
things  as  are  in  heaven.  The  things  in  the  world,  for  receiving 
which  the  external  or  natural  man  is  formed,  have  reference, 
in  general,  to  all  things  of  civil  and  moral  life  ;  while  the  things 


CHAI'.    II.,  VKRSE    iS. — N.    15I  I93 

in  heaven,  for  receiving  which  the  internal  or  spiritual  man  is 
tormed,  have  reference,  in  general,  to  all  things  of  love  and 
faith.  [2.]  Since  there  are  these  two  in  man,  and  each  sepa- 
rately must  be  opened  by  means  proper  to  it,  it  is  clear  that 
unless  the  internal  is  opened  by  its  jiroper  means  man  continues 
merely  natural,  and  his  internal  in  that  case  is  closed.  But  tl;ose 
with  whom  the  internal  is  closed  are  not  men  of  the  church  ; 
for  the  church  with  man  is  formed  through  communication  with 
heaven :  and  communication  with  heaven  is  not  possible  unless 
the  man's  internal  is  opened  by  its  proper  means,  all  which  have 
reference,  as  was  said  above,  to  love  and  faith.  It  is  to  be  known, 
moreover,  that  with  the  man  of  the  church,  that  is,  the  man  who 
has  been  regenerated  by  the  Lord  by  means  of  truths  called 
truths  of  faith  and  by  means  of  a  life  according  to  them,  the  in- 
ternal and  external  or  the  spiritual  and  natural  man  are  conjoined, 
and  that  this  conjun6lion  is  efifedled  by  correspondences.     (The 

nature  of  correspondences,  and  therefore  the  nature  of  the  conjunction  effecfted  by 
them  can  be  seen  from  what  is  said  about  them  in  the  Arcana  Caclestia,  and  cited  from 
that  work  in  The  Doarine  of  the  New  Jerusalem,  n.  261.)       [3.]     Now  since  Z. 

man  does  not  become  a  man  of  the  church  until  his  internal  or 
spiritual  man  has  been  opened  and  until  this  has  been  conjoined 
with  the  external  or  natural  man,  those  within  the  church  in 
whom  this  conjunction  is  effe<5led  are  here  treated  of;  for 
(as  was  said  above,  n.  20)  by  "the  seven  churches"  are  not 
meant  seven  churches,  but  all  in  general  who  are  of  the  Lord's 
church  ;  consequently  what  is  written  to  the  angel  of  each 
church  treats  of  such  things  as  constitute  the  church  ;  here, 
therefore,  that  is,  "to  the  angel  of  the  church  of  Thyatira,"  th» 
internal  and  external  are  treated  of,  and  the  conjunction  of  the 

two  in  those  of  the  church.  (As  hitherto  it  has  not  been  known  that  these 
two  are  actually  in  man,  and  that  they  must  be  opened  and  conjoined  that  man  may 
be  a  man  of  the  church  ;  and  as  these  things  cannot  be  made  clear  in  a  few  words, 
further  explanation  of  them  may  be  found  in  The  Doarine  of  the  New  yerusalem, 
n.  36-53.  179-182). 

151.  "These  things  saiih  the  Soir^  of  God"  signifies  the  Lord 
in  respcH  to  the  Divine  Hjiman,  from  which  is  that  essential  of 
the  church. — This  is  evident  from  the  signification  of  "  the  Son* 
of  God,"  as  meaning  the  Lord  in  respe6l  to  the  Divine  Human, 
and  in  respedl  to  Divine  truth,  since  Divine  truth  goes  forth 
from  1  lim  (see  above,  n.  63)  ;  also  as  meaning  from  which  is  that 
essential  of  the  church,  namely,  the  opening  of  the  internal  or 
spiritual  man,  and  the  conjunction  thereof  with  the  external,  since 
everything  of  the  church  with  man  is  from  the  Lord's  Divine 
Human.    For  everything  of  love  and  faith,  which  two  constitute 

*  Latin  here,  Filius  hominis  ;  see  note  on  page  191. 


194  APOCALYPSE    EXPLAINED. 

the  church,  goes  forth  from  the  Lord's  Divine  Human,  and  not 
immediately  from  the  Divine  itself;  for  what  goes  forth  imme- 
diately from  His  Divine  itself,  does  not  fall  into  any  thought  or 
affedion  of  man,  thus  into  faith  or  love,  because  it  is  far  above 
them.  This  can  be  seen  from  the  fa6l  that  man  is  not  able  to 
think  of  the  Divine  itself  apart  from  the  human  form,  except  as 
he  thinks  of  nature,  as  it  were,  in  things  least.  Thought  that 
is  not  determined  to  a  specific  figure  is  diffused  in  every  direc- 
tion, and  what  is  diffused  is  dissipated.  This  is  most  con- 
vincingly seen  in  the  case  of  those  in  the  other  life  from  the 
Christian  world  who  have  thought  only  of  the  Father,  and  not 
of  the  Lord,  that  they  make  nature  in  its  m.inutest  parts  their 
god,  and  at  length  fall  away  from  all  idea  of  God,  consequently 
from  all  idea  of  and  faith  in  anything  of  heaven  or  the  churck 
[2.]  It  is  otherwise  with  those  who  have  thought  of  God  under 
the  human  form  ;  all  these  have  their  ideas  determined  to  the 
Divine,  nor  do  their  thoughts,  like  the  thoughts  of  those  men- 
tioned before,  wander  in  every  diredlion.  And  as  the  Divine 
under  the  human  form,  is  the  Lord's  Divine  Human,  the  Lord 
bends  and  determines  the  thoughts  and  affedlions  of  these  to 
Himself.  This,  because  it  is  the  primary  truth  of  the  church, 
unceasingly  flows-in  out  of  heaven  with  man  ;  consequently  it 
is,  as  it  were,  implanted  in  every  one  to  think  of  the  Divine 
under  the  human  form,  and  thus  to  see  his  Divine  inwardly 
in   himself,  with  the   exception  of  such  as   have  extinguished 

in    themselves    this    implanted    thought    (see  Heaven  and  Hell,  n.  82). 

From  this  the  reason  can  be  seen  why  all  men  whatsoever  after 
death,  when  they  become  spirits,  turn  themselves  to  their  own 
loves,  thus  why  those  who  have  worshipped  the  Divine  under  the 
human  form  turn  themselves  to  the  Lord,  who  appears  to  them 
as  a  sun  above  the  heavens.  But  those  who  have  not  worshipped 
the  Divine  under  the  human  form,  turn  themselves  to  the  loves 
of  their  natural  man,  all  which  have  reference  to  the  loves  of 
self  and  the  world,  thus  turning  backwards  from  the  Lord  ;  and 
turning  oneself  backwards  from  the  Lord  is  turning  towards 

hell.  (That  all  in  the  spiritual  world  turn  themselves  to  their  own  loves,  see 
Heaven  and  Hell,  n.   17,  123,  142-145,  151,  153.  255,  272,    510,  548.  552,    561.) 

[3.]  All  who  lived  in  ancient  times  and  worshipped  a  Divine  saw 
the  Divine  in  thought  under  the  human  form,  and  hardly  any  one 
thought  of  an  invisible  Divine ;  and  the  Divine  under  the  hu- 
man form  was  even  then  the  Divine  Human.  But  as  this  Divine 
Human  was  the  Divine  of  the  Lord  in  the  heavens  and  passing 
through  the  heavens,  when  at  length  heaven  became  enfeebled, 
because  men,  of  whom  heaven  is  make  up,  from  internal  gradu- 
ally became  external  and  thus  natural,  it  pleased  the  very  Divine 


CHAP.    II.,    VERSE    IS. X.     151.  ly^ 

to  put  on  a  human,  and  to  glorify  it,  that  is,  make  it  Divine, 
that  thus  from  Himself  He  might  affe6t  all,  both  those  who  are 
in  the  spiritual  world  and  those  who  are  in  the  natural  world, 
and  might  save  those  who  acknowledge  and  worship  His  Divine 
in  the  Human.  [4.]  This  is  clearly  stated  in  many  passages 
in  the  Old  Testament  prophets,  as  well  as  in  the  Evangelists  ;  of 
these  I  will  cite  only  the  following,  in  yohn  : 

"In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God All  things  were  made  through  Him,  and  with- 
out Him  was  not  anything  made  that  hath  been  made.  In  Him 
was  life  ;  and  the  life  was  the  Light  of  men.  And  that  Light  shinelh 
in  the  darkness  ;  and  the  darkness  apprehended  it  not.  . . .  1  here 
was  the  true  Light,  which  lighteth  every  man  coming  into  the  world. 
He  was  in  the  world, ....  but  the  world  recognized  Him  not.  .... 
And  the  Word  became  flesh,  and  dwelt  among  us,  and  we  beheld 
His  glory"  (i.  1-14). 

It  is  plainly  evident  that  the  Lord  in  respe6l  to  the  Human  is 
here  meant  by  "  the  Word,"  for  it  is  said,  "  the  Word  became 
flesh,  and  dwelt  among  us,  and  we  beheld  His  glory."  It  is  also 
evident  that  the  Lord  made  His  Human  to  be  Divine,  for  it  is 

said,  "the  Word  was  with  God,  and  the  Word  was  God 

and  this  became  flesh,"  that  is,  a  man.  And  since  all  Divine 
truth  goes  forth  from  the  Lord's  Divine  Human,  and  Divine 
truth  is  His  Divine  in  the  heavens,  by  "the  Word"  is  also 
signified  Divine  truth  ;  and  He  is  said  to  be  "  the  Light  which 
lighteth  every  man  coming  into  the  world."  Moreover,  "light" 
is  Divine  truth  ;  and  because  men  from  being  internal  became 
so  external  or  natural  as  no  longer  to  acknowledge  Divine  truth 
or  the  Lord,  it  is  said  that  "the  darkness  apprehended  not  the 
light,"  and  that  "the  world  recognized  Him  not."    ( Thai  the  Word 

is  the  Lord  in  respedl  to  the  Divine  Human  and  Divine  truth  going  forth  therefrom, 
see  The  Doilrine  of  the  New  yerusalem,  n.  263,  304.  That  '  light  "  is  Divine  truth, 
and  "  darkness  "  the  falsities  in  which  those  arc  rvho  are  not  in  the  light,  see  Heaven 

and  Hell.  n.  126-1^0,  27S-)  [5.]  That  those  who  acknowledge  the 
Lord  and  worship  Him  from  love  and  faith,  and  are  not  in  the 
love  of  self  and  love  of  the  world,  are  regenerated  and  saved, 
is  also  taught  in  these  words  in  yohn: 

"As  many  as  received  Him,  to  them  gave  He  power  to  be  children  of 
God,  even  to  them  that  believe  in  His  name ;  which  were  born,  not 
of  bloods,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God"(i.  12,  13). 

Here  "of  bloods"  means  such  as  destroy  love  and  charity. 
"  The  will  of  the  flesh  "  is  every  evil  from  the  love  of  self  and  love 
of  the  world,  also  man's  will-/»r£>^m/w,  which  in  itself  is  nothing 
but  evil  ;  "the  will  of  man"  is  falsity  that  comes  from  that  will- 


196  APOCALYPSE    EXPLAINED. 

proprium.  That  those  who  are  not  in  these  loves  receive  the 
Lord  and  are  regenerated  and  saved,  is  meant  by  its  being  said 
that  those  who  "believe  in  His  name  become  children  of  God," 

and  are  "born  of  God."  (That  to  "believe  in  the  Lord's  name  "is  to  acknow- 
ledge His  Divine  Human  and  to  receive  love  and  faith  from  Him,  see  above,  n.  I02, 
135-  That  "bloods"  are  the  things  that  destroy  love  and  charity, see y4.C,n. 4735, 
5476,9127;  that "  flesh  "  is  man's  will-/r£>/rj«w?,  which  in  itself  is  nothing  but  evil,  n. 
210,215,731,  874-876,987, 1047,2307,  2308,3518,  3701,  3812,4328,  8480,8550,  10283, 
10284,  10286,  10732  ;  and  that  man's  proprium  is  love  of  self  and  love  of  the  world, 
n.  694,  731,  4317,  5660.  That  "  man  {vir)  "  is  the  intelledtual,  and  therefore  truth 
or  falsity,  since  the  intelledlual  is  of  the  one  or  the  other,  see  n.  3134,  3309,  9007. 
Thus  "  the  will  of  man  {viri)  "  is  the  mieWigence-proprium,  which,  when  it  exists  from 
the  y/iW-proprium  (which  in  itself  is  nothing  but  evil),  is  nothing  but  falsity,  for  where 
evil  is  in  the  will  there  is  falsity  in  the  understanding.  That  to  be  "  born  of  God  "  is  to 
be  regenerated  by  the  Lord,  %&&  Dodrine  of  the  Newyerusalem,  n.  173-184.  More- 
over, that  all  in  the  universe,  from  influx  out  of  heaven  and  from  revelation,  worship 
the  Divine  in  the  human  form,  see  Earths  in  the  Universe,  n.  98,  121,  141,  154,  158, 
159,  169 ;  likewise  all  angels  of  the  higher  heavens,  see  Heaven  and  Hell,  n.  78-86.) 

[6.]  From  all  this  it  can  now  be  seen  that  everything  of  the 
church,  as  well  as  everything  of  heaven  with  men,  is  from  the 
Lord's  Divine  Human.  For  this  reason  "  the  Son  of  man,"  who 
is  the  Divine  Human,  is  described  in  the  first  chapter  of  the 
Apocalypse,  by  various  representatives  ;  and  from  that  descrip- 
tion the  introdu6lory  sentences  to  the  seven  churches  are  taken 
(as  may  be  seen  above,  n.  113),  and  what  is  said  to  this  church 
in  particular  treats  of  this  chief  essential  of  the  church,  namely, 
the  conjun<5lion  of  the  internal  and  external,  that  is,  the  regen- 
eration of  the  man  of  the  church  ;  for  it  is  said  to  the  angel 
of  this  church,  "These  things  saith  the  Son  of  God,  that  hath 
His  eyes  as  a  flame  of  fire." 

152.  "  Thai  hath  His  eyes  as  a  flame  of  fire  "  signifies  Divine 
Provideyice  from  His  Divine  Love,  also  Divine  wisdom  and  in- 
telligence commtinicated  to  those  who  are  in  love  towards  Him 
and  fro?n  that  in  faith  in  Him. — That  "eyes  as  a  flame  of  fire," 
means,  in  reference  to  the  Lord,  His  Divine.  Providence  from 
His  Divine  Love,  see  above  (n.  68).  This  means  also  Divine 
wisdom  and  intelligence  communicated  to  those  who  are  in  love 
towards  the  Lord,  and  from  that  in  faith  in  Him,  because  "eyes" 
in  the  Word,  mean,  in  reference  to  man,  understanding  of  truth, 
and  understanding  of  truth  is  intelligence  and  wisdom  ;  con- 
sequently "  eyes  "  signify,  in  reference  to  the  Lord,  Divine  wi.sdom 
and  intelligence  going  forth  from  Him  ;  and  what  goes  forth 
from  Him  is  communicated  to  angels,  and  to  men  who  are  in  love 
towards  Him  and  from  that  in  faith  in  Him.  All  the  wisdom 
and  intelligence  that  angels  and  men  have  is  the  Lord's  with 
them  and  not  their  own  ;  and  this  is  well  known  in  the  church  ; 


CHAP.   II.,   VERSE  l8. — N.    I52.  I97 

for  it  is  known  that  all  good,  which  i.s  of  love,  and  all  truth, 
which  is  of  faith,  are  from  God,  and  nothing  thereof  from  man  ; 
and  truths  interiorly  seen  and  acknowledged  constitute  intelli- 
gence, and  these  together  with  goods  interiorly  perceived  and 
thus  seen,  constitute  wisdom.  From  this  then  it  is  that  "  hav- 
ing His  eyes  as  a  flame  of  Are"  also  signifies  the  Lord's  Divine 
wisdom  and  intelligence  communicated  to  those  who  are  in 
goods  of  love,  and  from  that  in  faith  in  Him.  [2.]  "Eyes" 
signify  the  understanding,  because  all  eye-sight  with  men  and 
angels  is  from  the  understanding.  That  all  eye-sight  is  from 
the  understanding  must  sound  absurd  to  those  who  are  ignorant 
of  the  interior  causes  of  things,  out  of  which  effe6ls  are  put 
forth  in  the  body  ;  those  ignorant  of  these  causes  have  no  other 
idea  than  that  the  eye  sees  of  itself,  that  the  ear  hears  of  itself, 
that  the  tongue  tastes  of  itself,  and  that  the  body  feels  of  itself; 
when,  in  fa(5l,  it  is  the  interior  life  of  man,  the  life  of  his  spirit, 
the  life  of  his  understanding  and  will,  that  is,  of  his  thought 
and  affe6lion  that,  through  the  organs  of  the  body,  has  sensa- 
tion of  the  things  that  are  in  the  world,  and  thus  perceives 
them  naturally.  The  whole  body,  with  all  its  sensories,  is 
merely  an  instrument  of  its  soul,  that  is,  of  its  spirit ;  which 
is  the  reason  that  when  man's  spirit  is  separated  from  his 
body  the  body  has  no  sensation  whatever,  but  the  spirit  con- 
tinues to  have  sensation  the  same  as  before.     (That  m.^n's  spirit  sees, 

hears,  and  feels, after  it  is  loosened  from  the  body,  the  same  as  before  while  in  the  body, 
see  Heaven  and  Hell,  n.  461-469 ;  and  on  The  Correspondence  of  the  Understand- 
ing with  the  Sight  of  the  Eye,  see  A.C.,  n.  4403-4421,  4523-4534.)      With  beastS, 

moreover,  their  interior  life,  which  is  called  soul,  has  sensation 
equally  through  the  external  organs  of  their  body,  but  with 
a  difference,  in  that  the  sensation  of  the  beast  is  not  rational 
like  man's,  thus  is  not  formed  from  an  understanding  and  will 

such  as  man    has  (see  Heaven  and  Hell,  n.  108;  and  Last  Judgment,  n.  25). 

[3.]  From  this,  then,  it  is,  that  by  "eye"  in  the  Word  is  sig- 
nified understanding  of  truth,  that  is,  intelligence  and  wisdom, 
as  may  be  seen  from  the  following  passages .     In  Isaiah: 

'"Say  to  this  people,  hear  ye  in  hearing,  but  understand  not ;  and  see  ye 
in  seeing,  and  know  not.  Make  the  heart  of  this  people  fat.  and 
make  their  ears  heavy,  and  smear  their  eyes,  lest  they  see  with 
their  eyes  "  (vi.  9,  10  ;   John  xii.  40). 

"To  sn>ear  the  eyes,  lest  they  see  with  their  eyes,"  is  to  darken 
the  understanding,  that  they  may  not  understand.  [4.]  In  the 
same, 

"Jehovah  hath  poured  out  upon  you  the  spirit  of  deep  sleep,  and  hath 


198  APOCALYPSE    EXPLAINED. 

closed  your  eyes  ;  the  prophets  and  your  heads,  the  seers  hath  He 
covered  "  (xxix.  10) ; 

where  "  He  hath  closed  the  eyes ;  the  prophets  and  the  heads, 
and  the  seers  hath  He  covered,"  relates  to  understanding  of 
truth.  "Prophets"  are  those  that  teach  truths,  who  are  also 
called  "heads,"  because  the  head  signifies  intelligence,  and  are 
also  called  "seers"  from  revelation  of  Divine  truth  with  them. 
[5.]  In  the  same, 

"  The  eyes  of  them  that  see  shall  not  be  closed,  and  the  ears  of  them 
that  hear  shall  hearken  "  (xxxii.  3). 

"The  eyes  of  them  that  see"  means  of  those  that  understand 
truths.     In  the  same, 

"Who  shutteth  his  eyes  from  looking  upon  evil Thine  eyes  shall 

see  the  king  in  His  beauty"  (xxxiii.  15,  17). 

"To  shut  the  eyes  from  looking  upon  evil"  is  not  to  admit  evil 
into  the  thought ;  "their  eyes  shall  see  the  king  in  his  beauty" 
is  that  they  are  to  understand  truth  in  its  light  with  pleasant- 
ness ;  for  by  "king"  here  is  not  meant  a  king  but  truth  (see 
above,  n.  31M).     [6.]    In  Jereiniah: 

"  Hear  now  this,  O  foolish  people,  who  have  no  heart ;  who  have  eyes 
and  see  not ;  who  have  ears  and  hear  not"  (v.  21 ;  £zek.  xii.  2). 

In  Lamentations: 

"The  crown  of  our  head  hath  fallen  ; ....  for  this  our  heart  hath  become 
faint ;  and  for  this  our  eyes  hath  been  dimmed  "  (v.  16,  17). 

"Crown  of  the  head"  is  wisdom  (see  above,  n.  126)  ;  the  "faint 
heart"  means  that  the  will  of  good  is  no  more  (that " heart "  is  the 

will  and  love,  see  Heaven  atid  Hell,  n.  95).      "  EyCS  "  are  Understanding  of 

truth,  and  they  are  said  to  grow  dim  when  truth  is  no  longer 
understood.     [7.]  In  Zechariah: 

"The  punishment  of  the  shepherd  deserting  the  flock,  a  sword  upon  his 
right  eye  . . . .  ;  and  his  right  eye  in  darkening  shall  be  darkened" 
(xi.  17). 

"The  sword  upon  the  right  eye,"  and  "the  right  eye  in  darken- 
ing shall  be  darkened,",  means  that  all  truth  in  the  understand- 
ing is  to  perish  through  falsity  (that  "sword"  is  destru6lion  of 
truth  by  falsity,  see  above,  n.  131 L^^]).     [8.]  In  the  same, 

"  The  plague  wherewith  Jehovah  will  smite  all  the  peoples  that  shall 
fight  against  Jerusalem  ; . . . .  their  eyes  shall  consume  away  in  their 
sockets  "  (xiv.  12). 

**The  peoples  that  shall  fight  against  Jerusalem"  are  those  that 


CHAP.    II.,   VERSE   l8. — N.    I52.  I99 

fight  against  the  church  ;  "Jerusalem  "  is  the  chuich  ;  that  "their 
eyes  shall  consume  away"  means  that  intelligence  is  to  perish; 
because  they  fight  by  falsities  against  truths.  [9.]  In  Zccha- 
riah : 

"  I  will  smite  every  horse  with  astonishment and  every  horse  of  the 

peoples  with  blindness"  (xii.  4). 

Here  the  vastation  of  the  church  is  treated  of;  by  "horse"  is 
signified  the  intelleClual,  therefore  the  understanding  is  meant 
when  it  is  said  that  the  horse  should  be  smitten  with  astonish- 
ment and  with  blindness.  (That  "  horse  "  signifies  the  intelledlual,  see  the 
treatise  on   T/ie  llY.iU  //orsf.n.  1-$.)       [10.]      In  David  : 

"  Hear  me,  O  Jehovah,  my  God ;  lighten  mine  eyes,  lest  I  sleep  [the 
sleep  ofl  death  "  {Psalm  xiii.  3). 

"  Lighten  the  eyes"  means  the  understanding.     In  Moses  : 

"Thou  shalt  not  take  a  gift,  for  a  gift  doth  blind  the  eyes  of  the  wise  " 
{Deut.  xvi.  19). 

"To  blind  the  eyes  of  the  wise"  is  not  to  see  or  understand 
truth.     [II.]    In  Matthe7u: 

"The  lamp  of  the  body  is  the  eye  ;  if  the  eye  be  single  the  whole  body 
is  light ;  if  the  eye  be  evil  the  whole  body  is  darkened.  If  there- 
fore the  light  be  darkness,  how  great  is  the  darkness  "  (vi.  22,  23  ; 
Luke  xi.  34). 

By  "eye"  here  is  not  meant  the  eye,  but  the  understanding ;  by 
"the  eye  single"  the  understanding  of  truth;  by  "the  eye 
evil "  the  understanding  of  falsity  ;  "  darkness  "  is  falsities  ;  "  the 
whole  body"  is  the  whole  spirit,  which  is  wholly  such  as  the 
will  is  and  the  understanding  therefrom  :  if  it  has  an  under- 
standing of  truth  from  a  will  of  good  it  is  an  angel  of  light ;  but 
if  it  has  an  understanding  of  falsity  it  is  a  spirit  of  darkness. 
By  these  words  the  reformation  of  man  through  an  understand- 
ing of  truth  is  described.  From  this  it  is  clear  that  he  who 
knows  what  "eye"  signifies  can  know  the  arcanum  of  these 
words.  That  man  is  reformed  by  means  of  truths  in  the  under- 
standing, see  above  (n.  112,  126).     [12.]    In  Matthew : 

"  If  thy  right  eye  causeth  thee  to  stumble,  pluck  it  out,  and  cast  it  from 
thee  ;  for  it  is  profitable  for  thee  to  enter  life  with  one  eye,  rather 
than  having  two  eyes  to  be  cast  into  hell  fire"  (v.  29;  xviii.  9; 
Mark  ix.  47). 

Here  also,  by  "eye"  is  not  meant  the  eye,  but  the  understanding 
thinking;  by  "the  right  eye  causing  to  stumble"  the  under- 
standing thinking  evil ;  "  plucking  it  out  and  casting  it  away  "  is 
not  admitting  such  evil,  but  rejecting  it ;  "  having  one  eye"  is  the 


200  APOCALYPSE   EXPLAINED. 

understanding  thinking  truth  only,  and  not  evil,  for  the  under- 
standing is  capable  of  thinking  truth  ;  if  it  thinks  evil  it  is 
from  the  will  of  evil.  It  is  said  "the  right  eye,"  because  ''the 
right  eye"  signifies  the  understanding  of  good,  and  the  "left 
eye"  the  understanding  of  truth  (see  a.c,  n.  4410,  6923).  [13  ]  In 
Isaiah  : 

"In  that  day  shall  the  deaf  hear  the  words  of  the  book,  and  the  eyes  of 
the  blind  shall  see  out  of  obscurity  and  out  of  darkness"  (xxix.  i3). 

In  the  same, 

"Then  the  eyes  ot  the  blind  shall  be  opened,  and  the  ears  of  the  deaf  " 
(xxxv.  5). 

In  the  same, 

"  I  will  give  thee  ....  for  a  light  of  the  nations,  to  open  the  eyes  of  the 
blind,  to  lead  him  that  is  bound  out  of  prison,  and  them  that  sit  in 
darkness  out  of  the  house  of  confinement"  (xlii.  6,  7). 

In  the  same, 

"Bring  forth  the  blind  people  that  have  eyes,  and  the  deaf  that  have 
ears  "  (xliii.  8). 

"To  open  the  eyes  of  the  blind"  is  to  instruct  those  who  as 
yet  are  ignorant  of  truths,  but  nevertheless  have  a  longing  for 
them,  that  is,  the  heathen.     The  like  is  signified  by 

The  Lord's  healing  the  blind  {Matt.  ix.  27-29;  xx.  29  to  the  end;  xxi. 
14  ;  Mark  viii.  23,  25  ;  Luke  xviii.  35  to  the  end  ;  John  ix.  1-21) ; 

for  all  the  Lord's  miracles  involved  such  things  as  pertain  to 
the  church  and  heaven,  therefore  they  were  Divine  (see^.c,  n. 
7337.8364,9301).  [14.]  Because  the  "eye"  signified  the  under- 
standing it  was  among  the  statutes  pertaining  to  the  children 
of  Israel, 

That  no  one  of  the  seed  of  Aaron  who  was  blind  or  had  a  blemish  in 
the  eye  should  come  nigh  to  offer  sacrifice,  or  enter  within  the  vail 
{Lev.  x.xi.  17-23) ; 

That  what  was  blind  should  not  be  offered  for  a  sacrifice  {Lev.  xxii.  22; 

Mai.  i.  8) ; 

SO  also  among  the  curses  was 

A  fever  that  should  consume  the  eyes  {Lev.  xxvi.  16). 

From  all  this  it  can  now  be  known  what  is  signified  by  "the 
eyes  of  the  Son  of  God  that  were  as  a  flame  of  fire,"  namely, 
Divine  wisdom  and  intelligence  communicated  to  those  who 
are  in  love  towards  the  Lord  and  from  that  in  faith  in  Him. 
[15.]  That  His  Divine  Providence  is  also  signified  is  evident 
from  what  was  shown  above  (n.  68).  To  this  may  be  added 
what  is  said  of  the  cherubim  in  Ezekiel,  and  of  the  four  animals 


CHAP.    II.,    VERSK    19. — N.    154.  201 

about  the  tlirone  in  the  Apocalypse,  whicli  also  signify  tlie 
Divine  Providence  of  the  Lord,  and  in  particular,  a  guard  that 
the  Lord  be  not  approached  except  through  good.     In  Ezekiel: 

"  I  looked,  and  behold  four  wheels  near  the  cherubim  ; . . . .  their  whole 
flesh,  and  their  backs,  and  their  hands,  and  their  wings,  and  the 
wneels  were  full  of  eyes  round  about "  (x.  9,  12). 

In  the  Apocalypse : 

"About  the  throne  were  four  living  creatures  full  of  eyes  before  and 
behind  ; . . . .  each  one  ....  had  wings  full  of  eyes  about  and  within  " 
(iv.  6,  8). 

These  four  "living  creatures"  also  were  cherubim,  for  the  de- 
scription of  them  is  nearly  the  same  as  that  of  the  cherubim  in 
Ezekiel.  So  many  "eyes"  are  ascribed  to  them  because  the 
Lord's  Divine  Providence,  which  is  signified  by  "  cherubim,"  is 
His  goverment  of  all  things  in  the  heavens  and  on  the  earth 
by  Divine  Wisdom  ;  for  the  Lord  by  Divine  Providence  sees 
all  things,  disposes  all   things,  and  looks  out  for  all  things. 

(That  by  "  cherubim  "  is  signified  the  Lord's  Divine  Providence,  and  in  particular, 
a  guard  that  the  Lord  be  not  approached  except  through  good,  see  n.  9277,  9509, 
9673-) 

153,  "And  His  feet  like  burnished  brass  "  signifies  the  outmost 
of  Divine  order,  which  is  the  natural,  fill  of  Divine  Love,  as 
is  evident  from  what  is  said  and  shown  above  (n.  69),  where 
the  same  words  occur.  As  what  is  written  to  the  angel  of  this 
church  treats  of  the  internal  of  the  church,  which  is  spiritual, 
and  its  external,  which  is  natural,  that  they  must  make  one 
(see  above,  n.  150),  so  it  is  prefaced  by  these  things  respecting 
the  Lord,  from  whom  is  everything  of  the  church,  "  These  things 
saith  the  Son  of  God,  that  hath  His  eyes  as  a  flame  of  fire, 
and  His  feet  like  unto  burnished  brass  ;"  for  in  respefl  to  man, 
"eyes"  signify  the  internal,  which  is  spiritual,  and  "feet"  the 
external,  which  is  natural ;  but  in  resped  to  the  Lord,  "eyes" 
and  "feet"  signify  the  Divine  things  from  which  are  the  inter- 
nal and  external  with  man. 

154,  {Verse  19.]  "/  knovi  thy  works  and  charity"  signifies  the 
iyiternal  of  those  who  are  of  the  church. — This  is  evident  from 
the  signification  of  "  works."  as  meaning  the  things  that  are  of 
the  will,  or  of  celestial  love  (of  which  see  above,  n.  98),  and 
from  the  signification  of  "  charity,"  as  meaning  the  things  that 
are  of  spiritual  love,  "Works  and  charity"  signifies  the  inter- 
nal of  the  church,  because  its  internal  is  made  up  of  the  things 
that  are  of  the  will  or  love,  and  its  external  of  the  things  that 
are  of  the  understanding  and  faith.     There  are  two  loves  that 


202  APOCALYPSE    EXPLAINED. 

constitute  heaven  or  the  church,  love  to  the  Lord  and  love 
towards  the  neighbor,  or  charity ;  love  to  the  Lord  is  called 
celestial  love,  and  love  toward  the  neighbor,  which  is  charity, 
is  called  spiritual  love.  They  are  so  called  for  the  reason  that 
heaven  is  divided  into  two  kingdoms,  one  called  the  celestial 
kingdom,  the  other  the  spiritual  kingdom,  consequently  the 

loves  that  govern  there  are  so  called  (see  Heaven  and  Hell,  rv  13-19, 
20-28  ;  also  Dodrine  of  the  New  ferusalefn,  n.  54-62,  84-100,  where  also  it  is  shown 
what  celestial  love  is,  and  what  spiritual  love,  namely,  that  celestial  love  is  from  the 
will's  affedtion  for  doing  the  Lord's  commandments,  and  spiritual  love  is  from  the 
understanding's  affedlion  for  doing  the  Lord's  commandments).        There    are 

two  things  that  constitute  heaven  or  the  church  with  man, 
namely,  love  and  faith.  Love  resides  in  man's  will,  for  what  a 
man  loves  that  he  also  wills ;  but  faith  resides  in  his  under- 
standing, for  what  a  man  believes  that  he  also  thinks,  and 
thought  is  of  the  understanding.  [2.]  The  internal  of  the 
celestial  church,  therefore,  is  to  do  the  Lord's  commandments 
from  the  affe6lion  of  the  will,  consequently  from  love  of  good  ; 
while  the  internal  of  the  spiritual  church  is  to  do  the  Lord's 
commandments  from  the  affe6lion  of  the  understanding,  con- 
sequently from  a  love  of  truth.  That  doing  the  Lord's  com- 
mandments is  loving  Him,  He  teaches  in  yohn  (xiv.  21,  23). 
The  internal  of  the  celestial  church  is  what  is  meant  by  "works," 
and  the  internal  of  the  spiritual  church  is  meant  by  "charity." 

(But  as  these  things  cannot  be  explained  in  a  few  words,  so  as  to  be  clearly  per- 
ceived, see  what  it  said  respedling  them  in  The  Do£lrine  of  the  New  yerusalem,  on 
The  Will  and  Understanding,  n.  28-36  ;  on  The  Internal  and  External  Man,  n.  36-53  ; 
on  Love  in  General,  n.  54-64 ;  on  Love  towards  the  Neighbor,  or  Charity,  n.  84-107  ; 
on  Faith,  n.  108-122  ;  and  in  Heaven  and  Hell,  where  Celestial  Love  and  Spiritual 
Love  are  treated  of,  n.  13-19.) 

155*  "And  ministry  and  faith"  signifies  good  and  truth 
therein. — This  is  evident  from  the  signification  of  "  ministry," 
as  meaning  good  (of  which  presently)  ;  and  from  the  significa- 
tion of  "  faith,"  as  meaning  truth.  Faith  signifies  truth,  because 
truth  is  of  faith,  and  faith  is  of  truth.  "Ministry"  signifies 
good,  because  in  the  Word  "ministry"  is  predicated  of  good. 
For  this  reason  the  fun6lion  of  Aaron,  of  his  sons,  and  of  the 
Levites,  and  the  priestly  fun(5lion  in  general,  was  called  a  "  min- 
istry." For  the  same  reason,  "  ministering"  to  Jehovah,  or  to 
the  Lord,  means  to  worship  Him  from  good  of  love.  From 
this  it  is  clear  that  "ministry"  has  reference  to  works,  and 
"  faith  "  to  charity,  of  which  just  above,  where  it  is  said,  "  I 
know  thy  works  and  charity,"  for  faith  and  charity  make  one, 
since  where  there  is  no  charity  there  is  no  faith  (see  The  Doarine 

of  the  Nexv  yerusalem, n.ioi-i'zz;  znA  Last  yi/d^meni,  n.  23-40),       [2.]     That 

"ministry"  and  "ministering"  in  the  Word  are  predicated  of 


CHAP.    II.,    VKUSK    19. — X.    155.  203 

good  of  love  can  be  seen  from  the  following  passages.  In 
David  : 

Jehovah  "  maketh  His  angels  spirits,  His  ministers  a  flaming  fire  "  {Psalm 
civ.  4). 

Jehovah's  "making  His  angels  spirits"  means  that  they  are 
recipients  of  Divine  truth  (see above,  n.  i30[<j]).  "Making  His 
ministers  a  flaming  fire"  means  that  they  are  recipients  of 
Divine  good,  for  "flaming  fire"  signifies  good  of  love  (see 
above,  n.  68).  From  this  it  is  clear  that  by  "ministers"  those 
who  are  in  the  good  of  love  are  meant.     [3.]    In  the  same, 

"  Bless  Jehovah,  all  ye  His  hosts  ;  ye  ministers  of  His  that  do  His  will  " 
{Psalm  ciii.  2i). 

Those  are  called  "hosts  of  Jehovah"  who  are  in  truths  (seen. 
3448,7236,7988,8019),  and  "ministers"  who  are  in  goods;  there- 
fore it  is  said,  "that  do  His  will."  Doing  the  Lord's  will  is 
adling  from  good  of  love  ;  for  all  good  has  reference  to  the  will, 
as  all  truth  has  to  the  understanding.     [4.]    In  Isaiah  : 

"Ye  shall  be  called  the  priests  of  Jehovah,. . .  .the  ministers  of  our  God" 
(Ixi.  6). 

Priests  are  called  "ministers"  because  they  represented  the 
Lord  in  respe<5l  to  the  good  of  love  ;  those,  therefore,  who  are 
in  the  good  of  love  are  called  "priests"  in  the  Word  (see  a.c. 
n.  2015,  6148, 9809, 10017) ;  and  for  the  same  reason  they  are  called 
"ministers  of  God."  On  this  account  the  fun6lion  of  Aaron 
and  of  his  sons  is  called  a  "  ministry ;"  also  the  function  of  the 
Levite  priests ;  and  entering  into  the  tent  of  assembly  and 
ofiiciating  in  the  ministry  there,  also  approaching  the  altar 
and  ofiiciating  in  the  ministry  there,  is  called  "ministering" 

(see  Exod.  xxviii.  35  ;  xxx.  20  ;  Num.  viii.  15,  19,  24-26). 

And  in  yeremiah: 

"Then  shall  My  covenant  become  void.  . .  .with  the  Levites  the  priests, 
My  ministers"  (xxxiii.  21). 

(That  Aaron  represented  the  Lord  in  respedl  to  the  good  of  love,  see  A.C,  n.  9806, 
9946,  10017;  likewise  priests  in  general,  n.  2015.  6148;  consequently  by  "priest- 
hood" in  the  Word  the  Divine  good  of  the  Lord's  Divine  Love  is  signified,  n.  9806, 

9809.)  [5.]  There  are  two  kingdoms  into  which  the  whole 
heaven  is  divided,  in  one  of  which  are  the  angels  who  are  in 
the  good  of  celestial  love,  in  the  other  the  angels  w^ho  are  in  the 
good  of  spiritual  love,  that  is,  in  charity.  The  Lord's  celestial 
kingdom  is  called  His  "priesthood,"  the  spiritual  kingdom  His 


204  APOCALYPSE    EXPLAINED. 

"  royalty  "  (see  Heaven  aiid  Hell,  n.  24,  226).  "  Ministry  "  is  predicated 
of  those  in  the  celestial  kingdom,  and  "service"  of  those  in  the 
spiritual  kingdom.  From  this  it  is  clear  what  is  meant  in  the 
following  passages  by  "ministering"  and  "minister,"  and  by 
"serving"  and  "servant:" 

Jesus  said  to  the  disciples,  "  Whosoever  would  be  great  among  you,  let 
him  be  your  minister  ;  and  whosover  would  be  first,  let  him  be  your 
servant ;  as  the  Son  of  man  came  not  to  be  ministered  unto,  but 
to  minister"  {I\Iait.  xx.  2G-28  ;  xxiii.  il,  12;  Alark  ix.  35  ;  Luke 
xxii.  24-27). 

Jesus  said,  "  If  any  man  will  minister  to  Me  let  him  follow  Me ;  then 
where  I  am  there  shall  also  My  minister  be  ;  yea,  if  any  man  will 
minister  to  Me,  him  will  My  Father  honor"  {John  xii.  26). 

Jesus  said,  "  Blessed  are  those  servants  whom  the  Lord  when  He  cometh 
shall  find  watching;  I  say  unto  you,  that  He  shall  gird  Himself, 
and  make  them  to  sit  down  to  meat,  and  He  will  come  forth  and 
minister  to  them  "  {Luke  xii.  37). 

In  Isaiah: 

"  The  sons  of  the  stranger,  that  join  themselves  to  Jehovah  to  ministei 
to  Him,  and  to  love  the  name  of  Jehovah"  (Ivi.  6). 

Because  "  ministering  "  is  predicated  of  good  of  love,  "the  sons 
of  the  stranger"  are  said  "to  minister  to  Jehovah,"  and  "  to  love 
Him  ;"  and  of  the  Lord  Himself  it  is  said,  that  "  He  will  come 
to  minister."  From  all  this  it  can  now  be  seen  that  by  "min- 
istry" is  signified  everything  that  is  done  from  good  of  love, 
thus  good  of  love. 

156.  "And  thine  endurance  "  signifies  conjiin£lion  with  the 
external,  and  consequent  combat. — This  is  evident  from  the 
signification  of  "  endurance,"  as  meaning,  in  respe6l  to  those 
who  are  in  the  internal  and  external  of  the  church  (who  are 
here  treated  of),  the  conjun6lion  of  the  internal  with  the  ex- 
ternal, and  consequent  combat.  This  is  signified  by  "  en- 
durance," because  the  conjun6lion  of  the  internal  with  the 
external,  that  is,  of  the  spiritual  man  with  the  natural,  is 
efife6led  by  temptations  ;  without  these  the  two  are  not  con- 
joined ;  therefore  the  combat  by  which  that  conjunction  is 
effe6led,  since  man   then  suffers  and   endures,  is  signified  by 

"  endurance."  (That  the  internal  man  is  conjoined  with  the  external  by  tempta- 
tions, which  are  spiritual  combats,  see  A.C.,  n.  10685  ;  and  Doftrine  of  the  New 
yerusalem,  n.  190, 194,  199.) 

157.  "And  thy  works,  and  the  last  to  be  more  than  the  first," 

signifies  the  exteryials  that  are  therefrom. — This  is  evident  from 
the  signification  of  "works,"  as  meaning  externals  in  which  are 
internals  ;  for  "works"  are  outmost  effe6ls,  in  which  internals 
are  presented  together,  and  are  in  a  series  therein  ;  there  they 
form  their  outmost  and   fulness.     The  things  that  are  of  the 


CHAP.   II.,   VERSE    19. — N.   I57.  205 

thought  and  will,  and  spiritually  speakinj^.  those  that  are  of  love 
and  taitli,  are  called  internal  ;  these  are  in  works,  consequently 

"  works  "  are  OUtmostS.  (That  interior  things,  which  an-  of  the  mind,  suc- 
cessively flow  into  external  things,  even  into  the  extreme  or  outmost,  and  that  they 
have  existence  and  subsistence  therein,  see  A.C.,  n.  634,  6239,  6465,  9215.  9216  ;  that 
in  the  outmost  they  also  form  what  is  simultaneous,  in  what  series,  see  n.  5897.  6451, 
8603.  10093  ;  that  the  whole  man  is  in  his  deeds  or  works,  and  that  what  is  only 
willed  and  not  done,  when  man  is  able  to  do,  does  not  yet  have  existence,  see  Heaven 

and  Hell,  n.  475,  476.^  [2.]  To  this  I  Will  add  an  arcanum  not  yet 
known.  After  death,  man's  spirit  appears  in  a  human  form 
according  to  the  life  of  his  affedion  while  in  the  world  ;  in  a 
beautiful  form  if  he  lived  a  life  of  heavenly  love  ;  in  an  unbcauti- 
ful  form  if  he  lived  a  life  of  worldly  love.  It  is  from  this  that 
angels  are  forms  of  love  and  charity ;  yet  their  form  is  not 
so  beautiful  from  affe6lion  of  thought  and  will  alone  as  from 
affedion  of  these  expressed  in  deeds  or  works  ;  for  deeds  or 
works  from  afifedion  of  will  and  thought,  or  of  love  and  faith, 
are  what  determine  the  outward  aspedl  of  the  spirit,  thus  the 
beauty  of  his  face,  body,  and  speech.  The  reason  of  this  is, 
that  as  the  interiors  close  into  deeds  or  works  as  into  their 
outermosts,  so  do  they  close  into  the  outward  form  of  the  body. 
For  it  is  well  known  that  everything  of  man's  will  closes  into 
the  outermosts  of  his  body.  Any  part  of  the  body  into  which 
the  will  does  not  close  is  not  a  part  of  the  body  ;  as  is  evident 
from  the  adions  of  the  body,  even  the  least  of  them  ;  these  all 
flow  from  the  impulse  of  the  will  and  are  manifested  in  the  out- 
ermosts of  the   body    (see  Heaven  and  Hell.  n.  59.  60 ;   and  Last  Judgment, 

n.  30,  31).  [3.]  Another  proof  of  this  is,  that  man's  spirit  is  in 
entire  accord  with  his  will ;  not  with  his  will  that  does  not  go 
forth  into  acl  when  it  can,  (which  will  is  nothing  but  thought 
in  which  there  is  an  appearance  of  willing,)  but  will  to  do  [afiu- 
aits),  which  has  no  other  desire  than  to  a6l ;  this  will  is  the  same 
with  the  man's  love  ;  in  accord  with  this  is  the  whole  spirit  and 

its   human    form.       (That  the  will  or  love  is  the  spirit  itself,  see  n.  IO5;  and 

Heaven  and  Hell,  n.479.)  On  this  account  it  is  SO  oftcn  Said  in  the 
Word  that  man  ought  to  do  the  Lord's  commandments,  and 
that  he  will  be  recompensed  according  to  his  doings,  that  is, 
according  to  the  love  in  deeds,  not  according  to  the  love  with- 
out deeds,  when  doing  is  possible.  [4.]  It  is  said,  "  I  know 
thy  works,  and  the  last  to  be  more  than  the  first;"  by  "the 
last  being  more  than  the  first"  is  meant  that  the  works  are 
more  full  of  love  after  the  conjun6tion  of  the  internal  man  with 
tlie  external ;  for  the  more  the  internal  is  conjoined  with  the 
external  the  more  there  is  of  the  internal  in  externals,  conse- 
quently in  deeds  or  works  ;  for  externals  or  works  are  nothing 


206  APOCALYPSE    EXPLAINED. 

but  effe6ls  of  interiors  which  are  of  the  will  and  of  thought 
therefrom  ;  and  effects  derive  their  all  from  the  internals  from 
which  they  come  forth,  as  motion  does  from  its  conatus.  In 
man  the  conatus  is  the  will,  and  the  motion  therefrom  is  a6lion. 
[5.]  From  what  has  been  explained  in  this  verse  it  can  be  seen 
in  what  order  the  conjun6lion  of  the  internal  with  the  external 
in  the  man  of  the  church  is  here  described,  namely,  the  internal 
by  "  I  know  thy  works  and  charity ;"  the  good  of  the  internal 
and  its  truth  by  "ministry  and  faith  ;"  the  conjun6lion  of  the 
internal  with  the  external  by  "endurance;"  and  the  externals 
therefrom  by  "  I  know  thy  works,  and  the  last  to  be  more 
than  the  first."  That  such  things  are  involved  in  these  w^ords 
no  one  can  see  from  the  sense  of  the  letter,  but  only  from  the 
spiritual  sense  which  is  within  the  literal  sense. 

158*  [ I 'erse  20.]  " But  I  have  against  thee  a  few  things"  sig- 
nifies that  heed  should  be  takeyi,  as  is  evident  from  what  follows, 
for  it  is  there  told  of  what  things  heed  should  be  taken. 

139.  "  That  thou  sufferest  the  woman  Jezebel"  signifies  de- 
light of  love  of  self  and  of  the  world. — This  is  evident  from  the 
signification  of  "  the  woman  Jezebel,"  as  meaning  the  church 
wholly  perverted;  for  "woman"  in  the  Word  signifies  the 
church  (see  A.C.,  n.  252,  253,  749,  770,  6014,  7337,  8994),  here  the  church 
perverted.  And  as  all  perversion  of  the  church  springs  from  two 
loves,  namely,  love  of  self  and  love  of  the  world,  "Jezebel"  sig- 
nifies the  delight  of  these  loves.  The  church  in  which  these  loves 
prevail  is  called  "the  woman  Jezebel,"  because  Jezebel  the  wife 
of  Ahab  represented  in  the  Word  the  delight  of  these  loves, 
and  the  perversion  of  the  church  thereby.  For  all  things  that 
are  written  in  the  Word,  even  the  historical  portion,  are  repre- 
sentative of  such  things  as  are  of  the  church  (see  Doiirint  jj  the  New 
Jerusalem,  n.  249-266).  Every  pervcrsiou  of  the  church  spnngs  from 
these  two  loves  when  they  prevail  over  heavenly  loves,  because 
these  two  loves  are  the  dire6l  opposites  of  the  two  loves  that  con- 
stitute heaven  and  the  church,  which  are  love  to  the  Lord  and  love 
towards  the  neighbor,  and  because  from  these  two  loves  all  evils 

and  their  falsities  spring  (see  Doeirine  of  the  Newjertisalem,  n.  59,  61,  65-82  ; 
and  Heaven  and  Hell,  n.  252,  396,  399,  400,  486,  551-565,  566-575.)       [2.]    That 

Jezebel  the  wife  of  Ahab  represented  what  has  been  said  will  be 
seen  presently ;  but  something  shall  first  be  said  about  the  de- 
lights of  loves.  Every  man  is  such  as  his  love  is,  and  every 
delight  of  his  life  is  from  his  love  ;  for  whatever  favors  his  love  be 
perceives  as  delightful,  and  whatever  is  adverse  to  his  love  he 
perceives  as  undelightful ;  consequently  it  is  the  same  whether  it 


CHAP.   II.,  VERSE  20. — N.    1 59.  207 

be  said  that  man  is  such  as  his  love  is,  or  such  as  his  life's  delight 
is.  Those,  therefore,  who  are  loves  of  self  and  of  the  world,  that 
is,  in  whom  those  loves  govern,  have  no  other  life's  delight  or  no 
other  life  than  infernal  life.  For  these  loves,  that  is,  the  life's 
delights  from  them  that  are  permanent,  turn  all  their  thoughts 
and  intentions  to  self  and  the  world,  and  so  far  as  they  turn  them 
to  self  and  to  the  world,  they  so  far  sink  them  in  xwax\' ?>  propriimi 
[what  is  his  own],  which  he  has  by  inheritance,  thus  at  the  same 
time  in  evils  of  every  kind  ;  and  so  far  as  man's  thoughts  and 
intentions  are  turned  to  his  inherited />r£?/r/«wz,  which  in  itself  is 
nothing  but  evil,  so  far  are  they  turned  away  from  heaven.  In 
fli6l,  the  man's  interiors,  which  are  of  his  mind,  that  is,  of  his 
thought  and  intention,  or  of  his  understanding  and  will,  are 
actually  turned  to  his  own  loves,  that  is,  downwards  to  self  where 
love  of  self  and  its  delights  govern,  and  outwards,  that  is,  away 
from  heaven  towards  the  world,  where  love  of  the  world  and  its 
delights  govern.  It  is  otherwise  when  man  loves  God  above  all 
things,  and  his  neighbor  as  himself;  then  the  Lord  turns  the  in- 
teriors which  are  of  man's  mind,  or  of  his  thought  and  intention, 
to  Himself,  thus  turning  them  away  from  man's  proprmtn  [what 
is  his  own],  and  raising  them  up  ;  and  this  without  the  man's  know- 
ing anything  about  it.  From  this  it  is  that  man's  spirit,  which  is 
the  man  himself,  after  its  release  from  the  body  is  actually  turned 
to  its  own  love,  because  that  constitutes  his  life's  delight,  that  is, 

his  life.  (That  all  spirits  are  adlually  turned  to  their  own  loves,  see  Heaven  and 
Hell,  n.  17,  123,  142-145,  151,  153,  272,  510,  548,  552,  561;    and  above,  n.  4I.) 

[3.]  This  may  be  made  somewhat  clearer  by  the  fa6l  that  all  parts 
of  the  body,  even  the  least,  turn  themselves  to  the  common  centre 
of  our  earth,  which  is  called  the  centre  of  gravity  ;  and  from  this 
it  is  that  wheresoever  men  are,  even  those  who  are  in  dire6lly 
opposite  positions,  and  are  called  antipodes,  all  stand  upon  their 
feet.  Yet  this  centre  of  gravity  is  merely  nature's  centre  of  grav- 
ity ;  there  is  another  centre  of  gravity  in  the  spiritual  world,  and 
this,  with  man,  is  determined  by  the  love  in  which  he  is,  down- 
wards if  his  love  is  infernal,  upwards  if  his  love  is  heavenly  ;  and 
whichever  way  man's  love  is  determined,  in  the  same  way  his 
thoughts  and  intentions  are  determined  ;  for  these  are  in  the  spirit- 
ual world,  and  are  impelled  by  the  forces  that  are  there.  [4.]  From 
all  this  it  can  now  be  seen  that  the  perversion  of  the  church  with 
men,  which  is  signified  by  "the  woman  Jezebel,"  is  solely  from  the 
loves  of  self  and  of  the  world,  since  these  turn  man's  interiors,  which 
are  of  his  mind,  downward,  thus  turning  them  away  from  heaven. 
It  is  said   the  perversion  of  the  church  with  men,  because  the 


208  APOCALYPSE    EXPLAINED. 

church  is  in  the  man,  as  heaven  is  in  the  angel ;  every  church  is 
constituted  of  those  that  are  of  the  church,  and  not  of  any  others, 
even  though  they  may  be  born  where  the  church  is ;  as  can  be 
clearly  seen  from  this,  that  love  and  faith  constitute  the  church» 
and  love  and  faith  must  be  in  man,  consequently  the  church  must 

be  m  hmi.  (That  heaven  is  in  the  angel,  and  the  church  in  man,  see  Heaven 
and  Hell,  n.  33,  53,  54,  57,  454;  and  Doctrine  of  the  New  yerusatetn,  n.  232,  233, 
241,  245,  246.) 

160.  "That  calleth  herself  a  prophetess,  to  teach  and  to 
seduce  My  servants,"  signifies  thai  doSlrine  of  all  falsities  is 
therefrom. — This  is  evident  from  the  signification  of  a  "prophet," 
as  meaning  one  who  teaches  truths,  and  abstractly  from  persons, 
do6lrine  of  truth  (of  which,  see^.C,  n.  2534, 7269) ;  therefore  in  the  con- 
trary sense  by  a  "prophet"  those  who  teach  falsities  are  meant, 
and  abstradlly  from  persons,  do6lrine  of  falsities,  and  the  same 
is  here  meant  by  "prophetess."  Because  "prophetess"  here  sig- 
nifies one  who  teaches  falsities  and  do6trine  of  all  falsities,  it  is 
therefore  added  that  "she  teaches  and  seduces  the  servants  of  the 
Lord."  It  is  said  "to  teach  and  to  seduce,"  because  "  to  teach  "  is 
predicated  of  truths  and  falsities,  and  to  "seduce"  of  goods  and 
evils  ;  and  those  who  are  in  truths  are  called  in  the  Word  "serv- 
ants of  the  Lord,"  and  those  who  are  in  good  are  called  "  min- 
isters" (see  above,  n.  155).  It  is  said  of  Jezebel  that  she  "calleth 
herself  a  prophetess,"  not  that  Jezebel  the  wife  of  Ahab  called  her- 
self a  prophetess,  but  this  is  said  because  "Jezebel "  signifies  the 
delight  of  love  of  self  and  the  world  ;  and  this  delight  teaches  and 
seduces  those  who  are  in  truths.  For  every  one,  when  he  thinks 
by  himself,  thinks  from  his  own  love,  and  thus  imbues  himself 
with  falsities,  which  is  "to  teach  and  to  seduce."  Of  Jezebel  we 
read  in  the  Word, 

That  Ahab  the  king  of  Israel  took  to  wife  Jezebel  the  daughter  of  the 
king  of  the  Zidonians,  and  that  he  went  away  and  served  Baal, 
and  reared  up  to  him  an  altar  in  Samaria,  and  made  a  grove  (i  Kings 
xvi.  31-33); 

And  that  Jezebel  slew  the  prophets  of  Jehovah  (i  Kings  xviii.  4,  13) ; 

And  that  she  wished  to  slay  Elias  also  (xix.  i,  2,  seq.); 

And  that  through  craft,  by  substituting  false  witnesses,  she  took  away 
a  vineyard  from  Naboth,  and  slew  him  (xxi.  6,  7,  seq.) ; 

It  was  therefore  predicfled  by  Elijah  that  dogs  should  eat  her  (i  Kings 
xxi.  23  ;  2  A'ings  ix.  10) ; 

And  afterwards,  by  the  command  of  Jehu,  she  was  thrown  out  of  the 
window,  and  some  of  her  blood  was  sprinkled  upon  the  wall  and 
upon  the  horses  that  trod  her  under  foot  (2  Kings  ix.  32-34). 

[2.]    By  all  these  things  the  perversion  of  the  church  by  the  de- 
light of  love  of  self  and   the  world,  and   by  evils  and  falsities 


CHAP.   II.,   VERSE    20. — N.    161.  209 

flowinjj  forth  therefrom,  was  represented.  For  all  the  historical 
parts  of  the  Word,  as  well  as  the  prophetical,  are  representative  of 
such  things  as  are  of  the  church.  "Baal"  whom  Ahab  served, 
and  to  whom  he  raised  up  an  altar,  signifies  worship  from  the 
evils  of  love  of  self  and  the  world  ;  the  "grove"  which  he  made 
signifies  worship  from  falsities  therefrom.  That  "Jezebel  slew  the 
prophets  of  Jehovah"  signifies  the  destrudlion  of  the  church  in 
resped  to  its  truths;  that  "she  wished  to  slay  Elijah  also"  sig- 
nifies a  desire  to  annihilate  the  Word,  for  Elijah  represented  the 
Word.  "The  vineyard  which  by  means  of  false  witnesses  she 
took  away  from  Naboth"  signifies  falsification  of  truth  and  adul- 
teration of  good;  the  prophecy  of  Elijah  that  "dogs  should  eat 
her"  signifies  uncleanness  and  profanation.  That "  she  was  thrown 
out  of  a  window,  and  some  of  her  blood  was  sprinkled  upon 
the  wall  and  upon  the  horses  that  trod  her  under  foot,"  signifies 
the  lot  of  those  who  are  of  that  chara6ler  ;  what  the  lot  of  such 
will  be  can  be  seen  from  the  internal  sense  of  the  particulars 
there.  From  all  this  it  can  be  seen  that  by  "the  woman  Jezebel, 
who  calleth  herself  a  prophetess,"  no  other  Jezebel  is  meant  than 
Jezebel  the  wife  of  Ahab,  spoken  of  in  the  Word ;  and  that  by 
her  those  are  described  who  are  in  doctrine  of  all  falsities  from 
the  delights  of  the  loves  of  self  and  of  the  world. 

161.  "To  commit  whoredom,  and  to  eat  idol-sacrifices,''  sig- 
nifies falsificatioyis  of  truth  and  adulterations  of  good. — This  is 
evident  from  the  signification  of  "committing  whoredom,"  as 
meaning  to  falsify  truths  (of  which  see  above,  n.  141),  and  from 
the  signification  of  "eating  idol-sacrifices,"  as  meaning  to  appro- 
priate evil  (of  which  see  also  above,  n.  i4i[a])  ;  to  adulterate  good 
is  also  signified,  because  appropriations  of  evil  are,  in  things  of 
the  church,  adulterations  of  good  ;  for  it  is  a  devoting  of  its  goods 
to  evils,  thus  adulterating  them.  For  example,  the  goods  of  the 
Israelitish  church  were  signified  by  the  altar,  the  sacrifices,  and 
eating  together  of  the  things  sacrificed  ;  when  these  things  were 
given  over  to  Baal,  goods  were  devoted  to  evils  (besides  other  like 
instances).  It  is  the  same  in  a  church  in  which  there  are  no 
representatives,  when  the  Word  is  applied  to  confirm  the  evils  of 
self,  as  is  done  by  the  papal  body  to  gain  dominion  over  the  whole 
heaven.  That  "to  commit  whoredom  and  to  eat  idol-sacrifices" 
signifies  to  falsify  truths  and  adulterate  goods,  is  also  clear  from 
this,  that  the  deeds  of  Jezebel  are  in  one  expression  called  "  whore- 
doms" and  "witchcrafts,"  in  2  Kings : 

"When  Jehoram  saw  Jehu,  he  said,  Is  it  peace,  Jehu?  and  he  answered. 


2IO  APOCALYPSE    EXPLAINED. 

What  peace,  so  long  as  the  whoredoms  of  thy  mother.  Jezebel  and 
her  witchcrafts  are  many?"  (ix.  22.) 

162.  [I't-rse  21.]  "Jlnd  I  gave  her  time  that  she  might  repent  of 
her  whoredom,  and  she  repented  not,"  signifies  ^/la^  those  who  are 
in  falsities  therefrom  do  not  turyi  themselves  to  truths  by  means 
of  truths. — This  is  evident  from  the  signification  of  "  repenting  of 
whoredom,"  as  meaning  to  turn  oneself  from  falsities  to  truths  ;  for 
"whoredom"  is  falsification  of  truth,  and  "to  repent"  is  to  turn 
oneself  from  falsities  ;  for  repentance  is  an  adlual  turning  from  fals- 
ities to  truths,- and  dissociation  and  separation  from  falsities  (see 
above,  n.  143)  ;  also  from  the  signification  of  "she  repented  not,"  as 
meaning  that  they  do  not  turn  themselves  from  falsities  to  truths. 
These  things  are  said  of  Jezebel,  but  those  are  meant  who  from 
the  delight  of  the  loves  of  self  and  the  world  have  falsified  truths 
and  adulterated  goods ;  for  in  the  prophecies  of  the  Word  one 
person  is  named,  and  by  that  person  are  meant  all  of  that  charac- 
ter. [2.]  Something  shall  here  be  said  about  this  statement  that 
those  who  have  falsified  truths  in  themselves  by  devoting  them 
to  the  delights  of  self-love  do  not  afterwards  turn  themselves  to 
truths.  Man  sees  from  the  Word  the  truths  of  the  church  from 
the  spiritual  or  internal  man  and  from  its  intelle6lual,  but  he  does 
not  receive  them  therein  except  to  the  extent  that  he  so  loves 
them  as  to  wish  to  do  them.  When  man  so  wills,  his  internal  or 
spiritual  man  calls  forth  and  raises  up  to  itself,  out  of  the  natural 
man  and  its  memory,  the  truths  that  are  there,  and  conjoins  them 
to  the  love  that  is  of  his  will ;  thus  the  internal  spiritual  man, 
where  man's  interior  or  higher  mind  resides,  is  opened  and  is  suc- 
cessively filled  and  perfected.  But  if  a  man  permits  natural  de- 
light, which  is  the  delight  of  the  love  of  self  and  the  world,  to 
have  dominion,  he  views  all  things  from  that  delight ;  and  if  he 
then  sees  truths  he  devotes  them  to  his  own  love  and  falsifies 
them.  When  this  is  done  the  internal  spiritual  man  is  closed ; 
for  as  this  is  suited  only  to  the  reception  of  such  things  as  are 
in  heaven,  it  cannot  bear  that  truths  should  be  falsified ;  conse- 
quently when  truths  are  falsified  it  contracts  and  closes,  somewhat 
as  a  fibril  does  when  touched  by  a  prickle.  When  the  internal  is 
once  closed,  love  of  self  governs,  or  love  of  the  world,  or  both 
together ;  and  they  form  the  external  or  natural  man  in  entire 
opposition  to  the  internal  or  spiritual  man.  For  this  reason  those 
who  have  falsified  truths  by  devoting  them  to  the  delights  of  love 
of  self  and  the  world  are  unable  afterwards  to  turn  themselves 
to  truths.  This  is  what  is  here  meant  by  these  words,  "  I  gave 
to  the  woman  Jezebel  time  that  she  might  repent  of  her  whore- 
dom, and  she  repented  not." 


CHAI'.    II.,    VI:KSE    22.  —  N.    163.  211 

163.  [  I'trse  22.]  "Behold,  I  cast  her  into  a  bed,"  signifies  that 
they  arc  left  to  their  natural  man,  and  to  doclriyie  of  falsities 
therein. — This  is  evident  from  the  signification  ofa"becl,"as 
meaning  tlic  natural  man,  also  doctrine  of  falsities  (of  which  i)res- 
ently).  What  now  follows  treats  of  those  who  suffer  themselves 
to  be  seduced  by  those  who  are  in  doctrine  of  falsities  from  the 
delight  of  love  of  self  and  the  world,  who  are  meant  by  "Jeze- 
bel" (as  was  said  above).  Those  who  suffer  themselves  to  be 
seduced  are  not  like  those  who  have  falsified  truths  and  adulterated 
goods  from  the  delight  of  those  loves  ;  for  such  have  recognized 
truths  and  have  applied  them  to  favor  their  delights,  and  have 
thus  perverted  them,  and  afterwards  these  are  unable  to  turn  them- 
selves to  truths  and  acknowledge  them.  These  are  treated  of  in 
the  preceding  article  (n.  162).  But  those  who  have  not  done  this, 
but  have  suffered  themselves  to  be  led  away  by  those  who  have, 
have  not  so  closed  the  internal  or  spiritual  man  in  them  ;  for  they 
have  not  themselves  falsified  truths,  but  have  put  faith  in  those 
who  have,  because  these  falsities  sound  like  truths.  Such  in  fact 
think  no  more  deeply  than  that  their  leaders  must  be  believed 
because  they  are  intelligent  and  wise ;  thus  they  hang  upon  the 
lips  of  a  master.  There  are  many  such  at  this  day  in  Christen- 
dom, especially  among  those  born  in  countries  where  the  papal 
religion  prevails.  Such  as  these  are  meant  by  those  that  commit 
adultery  with  Jezebel  in  a  bed.  [2.]  "Bed"  signifies  do6trine  of 
falsities,  as  well  as  the  natural  man,  because  dodlrine  of  falsities 
has  no  other  source  than  the  natural  man  separated  from  the  spir- 
itual ;  and  the  natural  man  separated  from  the  spiritual  sees 
worldly  things  in  light,  but  heavenly  things  in  darkness ;  it  sees 
falsity,  therefore,  in  place  of  truth,  and  evil  in  place  of  good ; 
moreover,  if  it  sees  truth  it  falsifies  it,  and  if  it  sees  good  it 
adulterates  it ;  for  heaven  flows  into  the  natural  or  external  man 
through  the  spiritual  or  internal  man,  and  not  immediately  into 
the  natural  or  external ;  into  it  the  world  flows  immediately. 
And  when  the  natural  world  with  man  is  not  governed  by  the 
spiritual  world,  the  bond  with  heaven  is  broken  ;  and  when  this 
is  broken  man  makes  the  world  all-important,  and  heaven  of 
little  or  no  account ;  also  self  all-important,  and  God  of  litde  or 
no  account.  When  the  external  or  natural  man  is  in  such  a  state 
it  is  in  falsities  from  evils  that  gush  forth  out  of  love  of  self  and 
the  world.  As  "bed,"  therefore,  signifies  the  natural  man,  it  also 
signifies  dodlrine  of  falsities.  [3.]  "Bed"  signifies  the  natural 
man,  because  the  natural  man  underlies  the  spiritual,  thus  the 
spiritual  lies  on  it  and  on  the  things  that  are  in  it  as  on  its  own 
bed.  That  "bed"  signifies  the  natural  man,  also  the  doctrines 
that  are  in  it,  can  be  seen  from  the  passages  in  the  Word  where 


212  APOCALYPSE    EXPLAINED. 

"bed"  is  mentioned,  as  in  the  following.     In  Amos : 

"As  the  shepherd  hath  rescued  out  of  the  mouth  of  the  lion  two  legs  or 
a  bit  of  an  ear,  so  shall  the  children  of  Israel  be  rescued  that  dwell 
in  Samaria  on  the  corner  of  a  bed,  and  on  the  end  of  a  couch" 
(iii.  12). 

"  Lion  "  signifies  the  church,  here  those  therein  that  destroy  goods 
and  truths;  "legs  and  bit  of  an  ear"  are  the  goods  that  are 
in  the  natural  man,  and  something  of  perception  of  truth  there- 
from;  "the  children  of  Israel  that  dwell  in  Samaria"  are  those 
of  the  church  ;  "on  the  corner  of  the  bed,  and  on  the  end  of  a 
couch,"  means  those  in  a  little  natural  light  from  the  spiritual, 
and  in  some  truths  therefrom.     [4.]    In  the  same, 

"Woe  to  them  that  are  at  ease  in  Zion,  and  trust  in  the  mountains  of 
Samaria  ;.  . .  .to  them  that  lie  upon  beds  of  ivory,  and  stretch  them- 
selves upon  their  couches,  and  eat  the  lambs  out  of  the  flock,  and 
the  calves  out  of  the  midst  of  the  stall ;.  . .  .that  devise  for  them- 
selves instruments  of  music ;  that  drink  out  of  bowls  of  wine,  and 
anoint  themselves  with  the  first  fruits  of  the  oils:  but  they  are 
not  grieved  over  the  breach  of  Joseph"  (vi.  i,  4-6). 

Those  that  "trust  in  the  mountains  of  Samaria"  are  those  that 
trust  in  themselves,  and  from  self-intelligence  hatch  out  dodlrincb. 
"Samaria"  is  the  perverted  spiritual  church;  "beds  of  ivory" 
are  fallacies  of  the  senses  on  which  doctrine  is  founded;  "to 
stretch  themselves  upon  couches  "  is  to  confirm  and  multiply  the 
falsities  therefrom;  "to  eat  the  lambs  out  of  the  flock,  and  the 
calves  out  of  the  midst  of  the  stall, ....  to  drink  out  of  bowls  of 
wine  and  to  anoint  themselves  with  the  first  fruits  of  the  oils,"  is 
to  draw  the  truths  and  goods  of  the  Word  out  of  the  sense  of  its 
letter  and  to  apply  and  falsify  them.  "Not  to  be  grieved  over 
the  breach  of  Joseph"  is  not  to  care  that  the  spiritual  church  is 
perishing,  and  that  its  truths  are  being  violated.     (That  "Joseph"  in 

the  highest  sense  signifies  the  Lord  in  respedl  to  the  Divine  spiritual ;  in  the  internal 
sense  the  Lord's  spiritual  kingdom,  thus  the  spiritual  church  ;  and  in  the  external 
sense  the  frudlification  of  good  and  multiplication  of  truth,  see  A.C.,  n.  3969,  3971, 

4669,  6417,  6526).     [5.]    In  Moses  : 

"May  the  blessings  of  thy  father  prevail  above  the  blessings  of  my 
parents,. . .  .may  they  be  on  the  head  of  Joseph,  and  on  the  head 
of  the  bed*  of  his  brethren  "  (Gen.  xlix.  26). 

"Joseph,"  as  was  said,  is  the  Lord's  spiritual  church;  "the  head 
of  the  bed  of  his  brethren  "  is  the  spiritual  that  flows  into  all  the 

truths  and  goods  of  that  church  (for  the  twelve  sons  or  tribes  of  Israel  sig- 
nify all  the  truths  and  goods  of  the  church  in  the  complex,  see  A.C.,  n.  3858,  3926, 

4060,6335).     [6.]    \n  Ltike  : 

*  The  word  leflus  here  is  a  participle,  meaning  one  chosen.  Swedenborg  read 
It  in  his  Latin  Bible  for  the  noun  lectus,  a  bed.  In  other  places  he  quotes  the  pas- 
sage correcfUv. 


CHAP.    II.,   VERSE    22. — X.    163.  213 

"I  say  unto  you,  In  that  nifjht  there  shall  be  two  men  in  one  bed  ;  one 
shall  be  taken,  the  other  shall  be  left.  There  shall  be  two  women 
grinding  together  ;  one  shall  be  taken,  the  other  shall  be  left.  There 
shall  be  two  men  in  the  field  ;  one  shall  be  taken,  the  other  shall  be 
left "  (xvii.  34-36). 

This  treats  of  the  consummation  of  the  age,  which  is  the  last  time 
of  the  church,  when  judgment  takes  place.  To  be  "in  one  bed" 
is  to  be  in  the  same  dotlrine  of  the  church  ;  "  two  women  grind- 
ing" are  those  that  collect  and  learn  such  things  as  are  serviceable 
to  faith ;  "two  men  in  the  field"  are  those  in  the  church  that  apply 

goods  and  truths  to  themselves.  (That  "  those  who  grind  "  are  those  who 
coUecft  and  learn  such  things  as  are  serviceable  to  faith,  see  A.C.,  n.  4335,  7780,  9995  ; 
that"  field  "means  reception  of  truth  and  good,  seen.  368,3310,9141. 9295.)    [7.]  In 

Jesus  said  to  the  sick  man  at  the  pool  of  Bethesda,  "  Arise,  take  up  thy 
bed,  and  walk.     And  straightway  the  man  was  made  whole,  and 

took  up  his  bed,  and  walked Afterward  Jesus  findeth  him, 

and  said  unto  him,  Behold,  thou  art  made  whole  ;  sin  no  more,  lest 
a  worse  thing  befall  thee"  (v.  8-12,  14). 

And  in  Mark  : 

They  uncovered  the  roof  where  Jesus  was,  and  "  they  let  down  the  bed 
whereon  the  sick  of  the  palsy  lay."  ....  Jesus  said,  "Whether  is 
easier,  to  say  Thy  sins  are  forgiven  thee,  or  to  say  Arise,  take  up 
thy  bed  and  walk?"  Then  he  said,  "Arise,  take  up  thy  bed,"  and 
walk,  "  and  go  thy  way  unto  thine  house."  And  immediately  he 
arose,  took  up  the  bed,  and  went  forth  before  them  all "  (ii.  4, 9, 1 1, 12). 

The  Lord  saying  to  the  sick,  "Arise,  take  up  thy  bed,  and 
walk,"  signifies  doctrine,  and  a  life  according  thereto  ;  "bed"  sig- 
nifies doctrine,  and  "to  walk"  life  (that  "walking"  is  living,  see 
above,  n.  97).  "The  sick  man"  signifies  those  that  have  trans- 
gressed and  sinned  ;  consequently  the  Lord  said  to  the  sick  man 
at  the  pool  of  Bethesda,  "  Behold,  thou  art  made  whole  ;  sin 
no  more,  lest  a  worse  thing  befall  thee ;"  and  to  the  paralytic  let 
down  on  a  bed  through  the  roof,  "  Whether  is  easier,  to  say  Thy 
sins  are  forgiven  thee,  or  to  say  Arise,  take  up  thy  bed,  and  walk?" 
Those  who  are  ignorant  of  the  internal  sense  of  the  Word  may 
suppose  that  the  words  that  the  Lord  spoke  involve  nothing  more 
than  what  is  ob\-ious  in  the  sense  of  the  letter,  when  yet  every 
particular  of  what  the  Lord  spoke  has  a  spiritual  meaning,  for  He 
spoke  from  the  Divine,  and  thus  in  the  presence  both  of  heaven 
and  of  the  world  (see  A.c.n.  2533, 4637,4807,9048, 9063, 9086, 10126, 10276). 
[8.]  The  bed  of  Og,  the  king  of  Bashan,  is  thus  described  in  Moses : 

"Og,  king  of  Bashan,  remained  of  the  remnants  of  the  Rephaim  :  be- 
hold, his  bed  was  a  bed  of  iron  ;  is  it  not  in  Rabbah  of  the  sons  of 
Ammon?  nine  cubits  was  the  length  thereof,  and  four  cubits  the 
breadth  of  it.  after  the  cubit  of  a  man"  (Deitt.  iii.  11). 


214  APOCALYPSE    EXPLAINED. 

The  bed  of  Og  is  here  described,  because  he  was  of  the  remnants 
of  the  Rephaim,  and  was  king  of  Bashan  ;  for  by  the  "  Rephaim  " 
those  were  signified  who  were  in  the  loveof  self  above  others,  and 
therefore  to  the  fullest  extent  natural,  and  from  a  persuasion  of 
their  eminence  over  others  were  in  falsities  of  e\'ery  kind  (see  A.C.. 
n.  581, 1268, 1270,  1271, 1673,  7686).  And  by  "  Bashan  "  the  external  of 
the  church,  thus  the  natural,  was  signified,  for  Bashan  was  outside 
the  land  of  Canaan  where  the  church  was.  On  this  account  the  bed 
of  Og  is  described,  which  would  not  have  been  described  unless 
such  things  had  been  signified  by  "  Og ;"  for  whatsoever  is  men- 
tioned in  the  Word,  even  in  the  histories,  is  significative  as  to 
every  expression.  From  this  it  is  that  the  Word  is  spiritual  in 
each  and  every  particular,  and  therefore  Divine  from  inmosts  to 
outmosts.  On  this  account,  also,  it  is  said  that  the  bed  was  "  of 
iron,"  that  it  was  "in  Rabbah  of  the  sons  of  Ammon,"  and  that 
"  nine  cubits  was  the  length  thereof,  and  four  cubits  the  breadth  of 
it,  after  the  cubit  of  a  man."  For  "iron"  signifies  what  is  natural 
(see  below,  n.  176);  "Rabbah  of  Ammon"  signifies  falsifications 
of  truth  (see  A.C.n.  2468) ;  and  "nine  cubits  the  length  thereof,  and 
four  cubits  the  breadth  of  it,  after  the  cubit  of  a  man,"  signifies 
the  conjundion  of  evil  and  falsity.  [9.]  From  all  this  it  can  be 
seen  what  the  Word  is  in  its  bosom.  Because  "bed"  signifies 
do6lrine,  it  was  among  the  statutes  in  the  church  with  the  children 
of  Israel, 

That  "every  bed  whereon  he  that  hath  the  issue  lieth  should  be  un- 
clean  ;"  and  that  "  the  man  who  touched  his  bed  should  wash  his 
clothes,  and  bathe  himself  in  waters  "  {Lev.  xv.  4,  5). 

"Having  the  issue"  signifies  those  who  are  in  natural  love,  sepa- 
rate from  spiritual  love;  "washing  the  clothes,  and  bathing  him- 
self in  waters,"  signifies  purification  by  truths  of  faith  (see  Doarhie 
cf  the  New  Jerusalem,  n.  202-209).  Because  "Jacob"  in  the  Word  sig- 
nifies the  external  church,  which  is  with  those  who  are  in  natural 
light,  and  who  live  a  moral  life  from  obedience  of  faith,  though  not 
from  internal  afifedion,  when  "Jacob"  is  talked  about  there  is  in  the 
spiritual  world  above  on  the  right,  the  appearance  of  a  man  lying 
in  a  bed  ;  therefore  in  the  Word  it  is  said  of  him  when  he  was 
dying, 

"  When  Jacob  had  made  an  end  of  charging  his  sons,  he  gathered  up 
his  feet  upon  his  bed,  and  expired  "  {Gen.  xlix.  33). 

It  is  said  "he  gathered  up  his  feet  upon  the  bed,"  because 
"feet"  also  signify  the  natural  (see  A.C.,  n.  2162,  3147,  3761,  3986,  4280, 
4938-49S2V 


CHAP.  II.,  VERSE    23. — N.   166.  215 

164.  "And  those  that  commit  adultery  with  her  into  great 

affliction"  sij^niiicii  giifivits  h»ipfations /or  Ihose  who  suryfiidfr 
themselves  to  the  falsities  of  such. — This  is  evident  from  the  sig- 
nificution  of  "committing  adultery,"  as  meaninq;  to  falsify  truths 
(see  above,  n.  141);  therefore  "to  commit  adultery  with  Jeze- 
bel "  is  to  surrender  oneself  to  the  falsities  of  tho.se  sie^nified  by 
"Jezebel ;"  and  from  the  signification  of  "affliction,"  as  meaning 
infestation  of  truths  by  falsities  (see  above,  n.  47),  here  tempta- 
tion, since  temptation  with  man  is  nothing  else  but  infestation  of 

truth    by  falsities    (see  The  Deft rine  of  the  Nc-v  Jerusalem,  n.  i88,  196,  197)  ; 

therefore  "casting  those  who  commit  adultery  with  her  into  great 
affliction  "  signifies  the  grievous  temptations  of  those  who  surrender 
themselves  to  the  falsities  of  such.  Here  those  are  treated  of  with 
whom  the  spiritual  or  internal  man  is  not  so  closed,  because  they 
are  in  some  spiritual  afifecflion  for  truth,  and  yet  they  suffer  them- 
selves to  be  seduced  by  those  who  are  in  do6lrine  of  falsities  (see 
above,  n.  162).  As  these  admit  falsities  into  the  memory  of  their 
natural  man,  with  which  falsities  the  internal  spiritual  man  cannot 
agree,  for  this  admits  nothing  but  truths,  a  combat  arises  betw'een 
the  spiritual  and  the  natural  man.    This  combat  is  temptation,  and 

this  is  signified  by  "  great  afflicflion."  (That  temptation  is  combat  between 
the  spiritual  and  natural  man,  see  Doctrine  of  the  A'ew  yerusalern,  n.  190,  194,  197, 
199)- 

165.  "Except  they  repent  of  their  ivor^j  "  signifies  except 
they  separate  themselves  from  thejn. — This  is  evident  from  the 
signification  of  "repenting,"  as  meaning  to  separate  oneself  from 
falsities  (of  which  see  above,  n.  143)  ;  also  from  the  signification 
of  "works,"  which  are  here  whoredoms  with  Jezebel,  by  which  are 
signified  reception  of  falsities  (of  which  see  just  above,  n.  163). 
To  separate  oneself  from  these  is  to  repent,  and  to  repent  is  to 
refrain  from  evils  and  falsities,  and  afterwards  to  shun  them  and 

turn  away  from  them  (see  The  Do(flrineo/ the  New  yerusalem.n.  \6i,  16s, 
169,  seq.). 

166.  [Verse  23.]  "And  her  sons  I  will  kill  with  death"  signifies 
that  thus  falsities  are  exti?igjiished. — This  is  evident  from  the  signi- 
fication of  "sons,"  as  meaning  truths  of  the  church  from  the  Word, 
and,  in  the  contrary  sense,  fiilsities  (of  which  presently)  ;  also  from 
the  signification  of  "killing  with  death,"  as  meaning  to  extinguish  ; 
for  falsities  are  separated,  and  as  it  were  extinguished  by  tempta- 
tions, and  by  man's  refraining  from  them,  and  shunning  them  and 
turning  away  from  them.  "Sons"  in  the  Word  signify  truths, 
and  in  the  contrary  sense  fiilsities,  because  the  spiritual  sense  of 
the  Word  treats  only  of  such  things  as  relate  to  the  church  and 


2l6  APOCALYPSE    EXPLAINED. 

heaven  ;  and  all  things  of  the  church  and  of  heaven  have  reference 
to  goods  which  are  of  love,  and  to  truths  which  are  of  faith.  From 
this  it  is  that  names  of  kinships  and  relationships,  as  husband, 
wife,  son,  daughter,  brother,  sister,  daughter-in-law,  son-in-law,  and 
others,  signify  spiritual  things  that  have  reference  to  spiritual  birth, 
which  is  regeneration,  and  to  the  heavenly  marriage,  which  is  the 
marriage  of  good  and  truth.  The  things  that  are  born  of  this  mar- 
riage are  likewise  goods  and  truths.  From  this  it  is  that  "daugh- 
ters" in  the  Word  signify  goods,  and  "sons"  truths,  both  derived 
from  the  good  that  is  signified  by  "father,"  and  from  the  truth 

that  is  signified  by  "  mother."  (That  all  the  truths  and  goods  that  are  with 
the  regenerate  man  are  conjoined  according  to  spiritual  relationships,  and  result 
therefrom,  see  A.C.,  n.  2508,  3815,  4121.  That  all  who  are  in  heaven  are  also  as- 
sociated according  to  spiritual  relationships,  see  Heaven  and  Hell,  n.  205.  That 
"sons"  signify  truths  and  affecftions  for  truth,  is  shown  in  A.C.,  n.  489,  491,  533, 
2623,  3373,  4257,  8649,  9807  ;  that  "  sons  of  sons  "  signify  truths  in  successive  order, 
n.  6583,  6584;  that  by  "father,"  "mother,"  "brethren,"  "children,"  goods  and 
truths,  or  evils  and  falsities  with  man  are  signified,  n.  10490  ;  that "  to  smite  the  mother 
upon  the  sons,"  is  to  destroy  all  things  of  the  church,  n.  4257 ;  that  the  Lord  called 
Himself  "  the  Son  of  man,"  because  He  was  Divine  truth,  and  because  every  truth 
of  heaven  and  of  the  church  goes  forth  from  Him,  see  above,  n.  63.) 

167.  "And  all  \ihe  churches]  shall  know  that  I  am  He  that 
searcheth  the  reins  and  hearts"  signifies  f/ie  acknotvledgment  of 
all  who  are  of  the  ch2i7'ch,  that  the  Lord  alone  knows  and  explores 
the  exteriors  and  interiors,  and  the  things  that  are  of  faith  and 
love. — This  is  evident  from  the  signification  of  "searching,"  as 
meaning,  in  reference  to  the  Lord,  that  He  alone  knows  and  ex- 
plores;  also  from  the  signification  of  "reins,"  as  meaning  truths 
of  faith  and  their  purification  from  falsities  (of  which  in  what  fol- 
lows) ;  also  from  the  signification  of  "hearts,"  as  meaning  goods 
of  love.  "Heart"  signifies  the  good  of  love,  because  there  are 
two  things  that  rule  in  man,  and  from  these  is  the  whole  life  of  his 
body,  namely,  the  heart  and  the  lungs.  And  as  all  things  in 
man's  body  correspond  to  the  things  that  are  in  his  mind,  there 
are  two  things  also  that  rule  there,  namely,  the  will  and  the  under- 
standing. These  two  kingdoms  of  the  mind  correspond  to  the 
two  kingdoms  of  the  body,  namely,  the  will  to  the  heart  and  its 
pulse,  and  the  understanding  to  the  lungs  and  their  respiration. 
Without  this  correspondence  the  body  could  not  live,  not  even  a 
particle  of  it.  As  the  heart  corresponds  to  the  will,  so  it  corre- 
sponds to  good  of  love ;  and  as  the  lungs  correspond  to  the  un- 
derstanding, so  they  correspond  to  truths  of  faith.  It  is  from  this 
correspondence  that  "heart"  signifies  love,  and  "soul"  signifies 
faith.  It  is  from  this  that  the  expression  "from  the  heart  and  soul " 
is  so  often  used  in  the  Word,  by  which  is  meant  from  love  and  faith. 


CHAP.   II.,   VEKSE    23. — N.   167.  217 

(As  this  correspondence  is  much  treated  of  in  the  Arcana  Caelestia,  these  things  may 
be  seen  more  fully  explained  there,  namely,  that  "  heart  "  in  the  Word  signifies  love  ; 
and  because  it  signifies  love,  it  also  signifies  the  will,  n.  2930,  3313,  7542,  8910,  9050. 
91 13,  10336.  That  the  heart  corresponds  to  the  things  that  are  of  love  with  man, 
and  the  lungs  to  the  things  that  are  of  faith  with  him,  n.  3883-3896.  That  in  heaven 
there  is  a  pulse  such  as  that  of  the  heart,  and  a  respiration  such  as  that  of  the  lungs, 
n.  3884,  3885.  3887.  That  the  pulse  of  the  heart  there  is  in  accord  with  the  state  of 
love,  and  the  respiration  of  the  lungs  in  accord  with  the  state  of  faith,  n.  3886-3889. 
That  the  influx  of  the  heart  into  the  lungs  is  like  the  influx  of  good  into  truth,  and 
like  the  influx  of  the  will  into  the  understanding;  it  is  also  according  to  the  influx 
of  love  into  faith,  and  there  are  like  communications  and  conjundlions,  n.  3884, 
3887-3889,  9300,  9495.  Of  influx  of  heaven  into  the  heart  and  into  the  lungs,  from 
experience,  n.  3884.  That  from  that  correspondence  in  the  Word,  "  from  the  heart 
and  soul"  signifies  from  \ove  and  faith,  n.  2930,  9050.  That  the  conjunclion  of 
man's  spirit  with  his  body  is  by  means  of  the  respiration  of  the  lungs  and  the  pulse 
of  the  heart,  and  that  therefore  when  these  cease  man  dies  as  to  the  body,  but  lives 
ns  to  the  spirit,  see  Heaven  and  Hell ;  and  that  when  the  pulse  ot  the  heart  ceases, 
the  spirit  is  separated,  because  the  hcait  corresponds  to  love,  which  is  the  vital  heat, 
n.  447,  in  the  same  work.     Many  other  things  respecting  this  correspondence,  see 

n.  95.)  "Reins"  signify  truths  of  faith,  and  their  purification  from 
falsities,  because  the  purification  of  the  blood  is  performed  in  the 
reins,  and  "blood"  in  the  Word  signifies  truth  (as  may  be  seen,  A.C., 
n.  4735,  9127).  The  same  is  signified  by  the  organ  that  purifies ; 
and  all  purification  from  falsities  is  effe6led  by  truths.  From  this 
it  is  clear  what  is  signified  in  the  Word  by  the  expression,  that 
Jehovah,  or  the  Lord,  "searches  the  hearts  and  reins,"  namely, 
that  He  e.xplores  the  truths  of  faith  and  goods  of  love,  and  sep- 
arates them  from  evils  and  falsities.  [2.]  This  is  signified  by 
"reins"  in  the  following  places.     In  yeremiah: 

"Jehovah  Zebaoth,  Judge  of  righteousness,  trying  the  reins  and  the 
heart "  (xi.  20). 

In  the  same, 

"Thou  hast  planted  them,  yea,  they  have  taken  root;  they  grow,  yea, 
they  bring  forth  fruit:  Thou  art  near  in  their  mouth,  and  far  from 
their  reins.  But  thou.  O  Jehovah, ....  Thou  shalt  see  me,  and  shalt 
try  my  heart'   (xn.  2,  3). 

"  Near  in  the  mouth  and  far  from  the  reins"  is  truth  in  the  memorv 
only,  and  in  .some  thought  therefrom  when  man  speaks,  but  not 
in  the  will  and  from  that  in  adL  Truth  in  the  will  and  from  that 
in  a6l  is  what  separates  and  dissipates  falsities.  Truth  in  the  will 
and  from  that  in  a6l  is  willing  and  doing  what  a  man  knows  and 
thinks  to  be  true  ;  such  truth  is  what  is  especially  meant  by  "  reins." 
[3.]    In  the  same, 

"  I,  Jehovah,  search  the  heart,  I  try  the  reins,  even  to  give  every  man 
according  to  his  wavs,  and  according  to  the  fruits  of  his  works" 
(xvii.  TO). 

"Searching  the  heart"  is  purifying  good  by  separating  evil  from 


21 8  APOCALYPSE    EXPLAINED. 

it ;  "proving  the  reins  "  is  purifying  truth  by  separating  falsity  from 
it ;  it  IS  therefore  said  "  to  give  to  every  man  according  to  his  ways, 
and  according  to  the  fruit  of  his  works;"  "ways"  are  truths  that 
are  of  faith,  and  "the  fruit  of  works"  are  goods  that  are  of  love. 

(That  "ways  "  are  truths  that  are  of  faith,  see  above,  n.  97  '<  ^"^  *^^'i*  "  *hs  fruit  of 
works"  are  goods  that  are  of  love,  n.  98,  IO9,  1 16.)      [4.]     In  the  same. 

"Jehovah  Zebaoth,  that  triest  the  righteous,  that  seestthe  reins  and  the 
heart"  (xx.  12). 

And  in  David : 

"Establish  thou  the  righteous;  for  thou  that  triest  the  hearts  and  the 
reins  art  a  righteous  God  "  {Psalm  vii.  9) : 

the  "righteous"  are  those  who  love  to  do  what  is  true  and  good, 
whose  goods  and  truths  are  purified  by  the  Lord,  which  is  meant 
by  "seeing"  and  by  "trying  the  reins  and  the  hearts."    In  David : 

"Prove  me,  O  Jehovah,  and  try  me,  explore  my  reins  and  my  heart" 
{Psalm  xxvi.  2). 

Because  truths  are  separated  from  falsities  and  goods  from  evils  by 
means  of  trials  [temptations],  it  is  said,  "Try  me."     In  the  same, 

"  My  heart  is  grieved,  and  I  am  pricked  in  my  reins,  so  foolish  am  I  and 
ignorant"  {Psalm  Ixxiii.  21,  22). 

The  infestation  of  good  by  evil  and  of  truth  by  falsity  is  described 
by  these  words.     In  the  same, 

"  Behold,  thou  desirest  truth  in  the  reins,  and  in  the  hidden  part  thou 
makest  wisdom  known  to  me  "  {Psalm  li.  6). 

Here  there  is  another  word  in  the  original  for  "reins,"  that  in- 
cludes the  separation  both  of  falsities  from  truths  and  of  evils 
from  goods.  This  shows  that  the  "reins"  signify  purification  and 
separation.     [5.]    In  the  same, 

"I  will  bless  Jehovah,  who  hath  given  me  counsel ;  also  my  reins  corredl 
me  in  the  night  seasons  "  {Psalm  xvi.  7). 

"Night  seasons"  signify  the  state  of  man  when  falsities  rise  up; 
the  consequent  combat  of  truths  with  falsities  is  signified  by  "  my 
reins  corre6l  me."     In  the  same, 

•'Even  the  darkness  doth  not  make  darkness  before  Thee,  but  the  night 
is  lucid  as  the  day  ;  as  the  darkness  so  is  the  light.  For  Thou  pos- 
sessest  my  reins, . . .  my  bone  was  not  hidden  from  Thee  when  I 
was  made  in  secret"  {Psalm  cxxxix.  12,  13,  15). 

"Darkness"  means  falsities,  and  "light"  truths;  to  "possess  the 
reins"  is  to  know  falsities  and  truths  with  man;  therefore  it  is 
said,  "  my  bone  was  not  hidden  from  Thee  when  I  was  made  in 


CHAP.   II.,   VERSE    23. — N.    168.  219 

secret,"  which  signifies  tliat  no  falsity  that  was  made  was  hidden. 

(That  "  darkness  "  means  falsity,  and  "  liglit  "  truth,  see  Htaven  and  Hell,  x\.  126-140; 
and  that  "  bone  "  means  truth  in  the  outmost  of  order,  and  in  the  contrary  sense,  falsity, 

A.C.,  n.  3812.  5560, 5565, 6592,  8005.)  [6.]  As  "  the  reins  "  signified  truths 
purified  from  falsities,  so 

In  the  sacrifices,  the  fats  and  reins  alone  were  offered  up  (as  may  be  seen 
in  Exod.  xxix.  13  ;  Lev.  iii.  4,  10,  15  ;  iv.  9  ;  and  elsewhere). 

Fats  and  reins  alone  were  offered  upon  the  altar  because  "fats" 
signified  goods  of  love,  and  "  reins  "  truths  of  faith.     (That  "  fats "  or 

"  fatnesses  "  signify  the  goods  of  love,  see  A.C.,  n.  353,  5943,  6409,  10033.  That  the 
"reins"  signify  truths  of  faith,  examining,  purifying,  and  rejecting  from  themselves 
falsities,  is  from  correspondence;  for  each  and  every  thing  of  the  body  corresponds, 
as  can  be  seen  in  Heaven  and  Hell,  where  this  is  shown  in  the  chapter  entitled, 
There  is  a  Correspondence  of  all  things  of  Heaven  with  all  things  of  Man,  n.  87-102; 

and  on  the  Reins,  n.  96,  97.)  Unless  it  be  known  that  there  is  such  a 
correspondence,  w^ho  could  ever  know-  why  it  is  so  often  said  of 
Jehovah  or  the  Lord  in  the  Word,  that "  He  searches  and  tiies  the 

reins  and  tlie  heart?"  (On  the  correspondence  of  the  reins,  of  the  ureters, 
and  of  the  bladder,  see  further,  ^.C,  n.  5380-5386.)      To    "search    the   reins 

and  the  heart"  signifies  also  to  explore  the  exteriors  and  interiors 
of  man,  because  truth  is  without  and  good  is  within  ;  and  spiritual 
good,  which  in  its  essence  is  truth,  and  in  particular  is  signified 
by  the  "reins,"  is  exterior  good;  while  celestial  good,  which  in 
particular  is  signified  by  the  "heart,"  is  interior  good.     (This can  be 

seen  more  fully  from  what  is  shown  respedling  The  Spiritual  Kingdom  and  the  Celes- 
tial Kingdom,  in  Heaven  and  Hell,  n.  20-26). 

l68*    "And  I  will  give  to  each  one  of  you  according  to  your 

works"  .signifies  denial  blessedness  aecordmg  to  one's  iyiternal  in 
the  external. — This  is  evident  from  the  signification  of  "works,"  as 
meaning  the  things  that  are  of  lo\'e  and  of  faith  therefrom  (of 
which  see  above,  n.  98,  116)  ;  and  as  meaning  the  same  in  deeds  or 
works  (see  n.  157)  ;  also  from  the  signification  of  "giving  to  each 
one  according  to  his  works,"  as  meaning  eternal  blessedness ;  for 
everything  blessed  and  delightful  is  of  love  and  according  to  the 
love  (of  which  also  see  above,  n.  146).  Here  "giving  to  each  one 
according  to  his  works  "  signifies  eternal  blessedness  according  to 
the  internal  in  the  external,  because  those  are  here  treated  of  who 
are  both  in  the  internal  and  the  external  and  the  conjunction  of  the 
two  (see  above,  n.  150).  It  is  said,  eternal  blessedyiess  according  to 
the  internal  in  the  external,  because  all  hea\'enly  blessedness  with 
man,  spirit,  and  angel,  flows-in  through  the  internal  into  their  ex- 
ternal ;  for  their  internal  is  formed  for  the  reception  of  all  things  of 
heaven,  and  their  external  for  the  reception  of  all  thingsof  the  world  ; 
therefore  heavenly  blessedness  is  possible  with  those  only  in  whom 


220  APOCALYPSE    EXPLAINED. 

the  internal  has  been  opened  and  formed  after  the  image  of  hea\en  ; 
and  not  with  those  in  whom  the  internal  has  been  shut ;  the  blessed- 
ness of  these  is  the  delight  of  honor,  glory,  and  gain,  which  delight 
a  man  may  have  so  long  as  he  lives  in  the  world.     (But  after  death. 

when  man  becomes  a  spirit,  this  is  changed  into  the  corresponding  delight  which  is 
filthy  and  direful,  see  Heaven  and  Hell,  n.  485-490 ;  and  that  the  blessedness  of 
heaven,  which  is  called  heavenly  joy,  those  only  have  who  are  in  the  internal  and 
from  that  in  the  external,  see  the  same,  n.  395-414;  and  what  the  internal  and  the 
external  are,  see  The  Do^rine  of  the  Neiv  jferusalem,  n.  36-53). 

169*  [k'erse  24.]  "But  unto  you  /  say,  and  unto  the  rest  in 
Thyatira,"  signifies  to  all  a7id  each  one  with  whom  the  inter^ial  is 
co7ijoined  to  the  exter7ial. — This  is  evident  from  what  was  said  and 
shown  above  (n.  150),  namely,  that  in  what  is  written  to  the  an- 
gel of  the  church  in  Thyatira  those  are  described  who  are  in  the 
internal  and  from  that  in  the  external,  thus  those  with  whom  the 
internal  is  conjoined  to  the  external. 

170.  "As  many  as  have  not  this  doctrine"  signifies  with 
who?n  external  delight,  which  is  the  delight  of  love  of  self  a7id 
the  -world,  is  7iot  doi7ii7ia7it. — This  is  evident  from  the  signification 
of  that  "do6lrine"  which  "Jezebel,  who  calleth  herself  a  prophet- 
ess," taught,  and  by  which  she  seduced,  as  meaning  the  delight  of 
love  of  self  and  the  world  (of  which  see  above,  n.  159-161).  Here 
"do<5lrine"  signifies  life  ;  so  by  "not  having  it"  is  signified  not  to 
live  according  to  it ;  for  what  is  meant  is  having  do6lrine  in  them- 
selves ;  and  to  have  do6lrine  in  themselves,  is  to  have  it  in  the  life. 
From  this  it  is  clear  that  by  the  "doctrine  of  Jezebel"  is  meant 
the  life  of  love  of  self  and  the  world. 

171.  "And  who  have  not  known  the  depths  of  Satan,  as  they 
say,"  signifies  enta7igle77ie7it  with  these,  as  is  evident  from  this, 
that  the  loves  that  rule  in  the  hells  are  the  loves  of  self  and  of  the 
world,  and  those  loves  are  wholly  contrary  to  love  to  the  Lord 
and  love  to  the  neighbor,  which  rule  in  heaven.  "  Satan,"  by  whom 
is  meant  hell  (see  above,  n.  120),  unceasingly  inspires  the  loves  of 
self  and  of  the  world  ;  and  these  man  receives  with  delight,  because 
they  are  in  him  hereditarily,  and  are  therefore  his  p7-oprita7i  [his 
own]  ;  thus  hell  insinuates  itself  with  man  and  entangles  him.  This 
is  what  is  signified  by  "the  depths  of  Satan."  There  are  few,  how- 
ever, who  are  aware  of  this,  because  these  loves,  as  they  are  man's 
propritim  [man's  own]  by  inheritance,  draw  his  mind  to  themselves 
by  allurements  from  delight,  and  thus  draw  him  away  from  the  de- 
lights of  heavenly  loves,  even  until  he  does  not  know  what  the 
delights  of  heaven  are.  These  delights  of  love  of  self  and  love  of 
the  world  are  what  shut  up  the  internal  man  and  open  the  external ; 


CHAP.    II.,   VKRSE   26. — N.    I74.  22  1 

and  to  the  extent  that  the  external  is  opened  the  internal  is  shut, 
so  that  man  is  finally  in  total  darkness  in  respedl  to  the  things  of 
heaven  antl  the  church,  though  in  light  [lumen)  in  respc6t  to  the 

things  ot  self  and  the  world.  (These  things  may  be  seen  more  fully  described 
in  Hiiiviit  and  Hell,  in  the  chapter  where  it  is  shown  that  The  Divine  of  the  Lord 
in  Heaven  is  Love  to  Him,  and  Charity  towards  the  Neighbor,  n.  13-19 ;  and  in  the 
chapter  where  it  is  shown  that  All  who  are  in  the  Hells  are  in  Evils  and  in  Falsities 
therefrom,  out  of  the  loves  of  Self  and  of  the  World,  and  that  these  loves  are  the 
Infernal  Fire,  n.  551-565,  566-575  ;  also  in  The  Doilrine  of  the  New  yerusalem,  n. 
65-83,  where  these  two  loves  are  treated  of.) 

172.  "/  put  upon  you  no  other  burden"  signifies  that  this 
alone  should  be  guarded  against. — This  is  e\'ident  from  the  sig- 
nification of  "  laying  a  burden  "  upon  those  in  whom  the  internal 
can  be  conjoined  with  the  external,  as  meaning  that  they  should 
carefully  guard  against  this,  siiice  the  delights  of  these  two  lo\es 
are  the  sole  cause  of  the  shutting  of  man's  internal,  which  looks  to 
heaven.  When  that  is  shut  no  conjundlion  of  the  internal  with  the 
external,  which  looks  to  the  world,  is  possible,  nor  any  influx  from 
heaven.  It  is  said  "burden,"  because  man's  propriion  [what  is 
man's  own],  which  is  to  love  self  abo\-e  God,  and  the  world  above 
heaven,  offers  resistance. 

173.  [  Verse  25.]  "Howbelt,  that  which  ye  have,  hold  till  I  come," 
signifies  steadfastness  in  a  state  of  good  of  love  ayid  faith,  even  to 
visitation. — This  is  evident  from  the  signification  of  "that  which 
ye  have,  hold,"  as  meaning  to  be  steadfast  in  a  state  of  love  and 
faith,  thus  in  a  state  of  conjunction  of  the  internal  with  the  exter- 
nal, in  which  they  are  capable  of  being  so  far  as  they  resist  the 
delights  of  the  loves  of  self  and  of  the  world.  For  so  far  as  man 
removes  these  delights  from  him  is  the  internal  conjoined  with  the 
external,  thus  more  in  one  man  and  less  in  another.  This  is  evi- 
dent also  from  the  signification  of  "till  I  come,"  as  meaning  vis- 
itation (of  which  see  above,  n.  144). 

174.  [Verse  26.]  "And  he  thai  overcometh  and  keepeth  My 
works  unto  the  end"  signifies  perseverance  in  love  and  faith  after 
combat  against  these  loves  and  their  removal  as  far  as  possible. — 
This  is  evident  from  the  signification  of  "  overcoming,"  as  meaning 
to  fight  against  the  delights  of  the  loves  of  self  and  of  the  world, 
and  to  remove  them.  That  this  is  the  spiritual  sense  of  these 
words  follows  from  the  conneclion.  It  is  evident  also  from  the 
signification  of  "keeping  unto  the  end,"  as  meaning  perseverance 
even  unto  death  ;  for  he  who  perseveres  even  unto  death  in  love 
and  faith  is  saved  ;  such  as  he  then  is  in  respeft  to  his  whole  life, 
he  thenceforth  remains  to  eternity  (see  above,  n.  125).  It  is  evi- 
dent also  from  the  signification  of  "works,"  as  meaning  the  things 
of  lovo  and  faith  in  cause  and  in  effec^t,  that  is,  in  internals  and  in 


222  APOCALYPSE   EXPLAINED. 

externals.  These  things  are  here  signified  by  "works,"  because 
these  are  the  things  treated  of  in  what  is  written  to  the  angel  of 
this  church  (see  above,  n.  150).  It  is  said,  "keepeth  my  works," 
because  everything  of  love  and  faith,  and  every  opening  of  the 
internal  and  its  conjun6lion  with  the  external,  is  h'om  the  Lord 
alone ;  therefore  the  "works,"  by  which  these  are  signified,  are  not 
man's,  but  the  Lord's  with  man ;  and  consequendy  it  is  said  "  My 
works." 

I75[/f].  "/  will  give  him  power  over  the  nations"  signifies 
over  the  evils  within  him,  which  will  then  be  dispersed  by  the 
Lord. — This  is  evident  from  the  signification  of"  nations,"  as  mean- 
ing evils  (of  which  presently)  ;  and  from  the  signification  of"  giving 
power  over  them,"  as  meaning  that  these  (the  evils)  will  then  be 
dispersed  by  the  Lord.  "To  have  power,"  in  reference  to  "over 
the  nations,"  means  to  disperse,  in  reference  to  evils  ;  thus  there  is 
an  adaptation  of  words  to  their  subje6ls.  It  is  said  that  evils  will 
be  dispersed  by  the  Lord,  for  the  Lord  disperses  evils  by  means  of 
truths.  He  first  discovers  them  to  man  by  means  of  truths,  and 
when  man  acknowledges  the  evils,  the  Lord  disperses  them.     (That 

the  Lord  alone  does  this,  see  Do£lrine  of  the  New  yerusalem,  n.  200.)      "  Nations 

and  peoples"  are  often  mentioned  iq.  the  Word,  and  those  who 
know  nothing  of  the  spiritual  or  internal  sense  of  the  Word  sup- 
pose that  peoples  and  nations  are  to  be  understood.  But  "  peo- 
ples" mean  those  who  are  in  truths,  or  in  the  contrary  sense  those 
who  are  in  falsities,  and  "nations"  those  who  are  in  goods,  or  in 
the  contrary  sense,  those  who  are  in  evils.  And  as  such  are  meant 
by  "peoples"  and  by  "nations,"  so  abstra6lly  from  persons  "peo- 
ples" mean  truths  or  falsities,  "nations"  goods  and  evils  ;  for  the 
true  spiritual  sense  is  abstracted  from  persons,  spaces,  times,  and 
like  things,  that  are  proper  to  nature.  [2.]  With  these  the  natural 
sense  of  the  Word,  which  is  the  sense  of  its  letter,  is  at  one ;  and 
the  sense  that  is  at  one  with  these  serves  as  a  basis  to  the  sense 
that  is  apart  from  them.  For  all  things  that  are  in  nature  are 
outmosts  of  Divine  order,  and  the  Divine  does  not  rest  in  the 
middle,  but  flows  down  even  to  its  outmosts,  and  there  rests. 
From  this  it  is  that  the  Word  in  the  letter  is  such  as  it  is,  and  un- 
less it  were  such  it  would  not  sei^ve  as  a  basis  for  the  wisdom  of 
angels,  who  are  spiritual.  It  can  be  seen  from  this  how  mistaken 
those  are  who  despise  the  Word  on  account  of  its  style.  "  Nations  " 
signify  those  who  are  in  good,  and  in  the  abstrafl,  goods,  because 
men  lived  in  ancient  times  divided  up  into  nations,  families,  and 
houses ;  they  then  loved  each  other  mutually ;  and  the  father  of 
a  nation  lo\'ed  the  whole  nation  which  sprang  from   him  ;    thus 


CHAT.  II.,  VERSE    26. — N.   I75[<?].  223 

good  of  love  prevailed  among  them.  For  this  reason  "nations" 
signified  goods.  But  when  men  came  into  the  opposite  state,  which 
took  place  in  the  following  ages  when  dominions  w^ere  established, 

then  "  nations  "  signified  evils.       (See  further  in  The  Earths  in  Ihe  Universe, 

n.  49.90.  173,  174).  [3.]  That  "  nations"  in  the  Word  signify  either 
goods  or  evils,  and  "people"  either  truths  or  falsities,  can  be  seen 
from  the  following  passages.     In  Isaiah  : 

"Nations  shall  walk  to  thy  light,  and  kings  to  the  brightness  of  thy  ris- 
ing  Then  shalt  thou  see  and  flow  together,  and  thine  heart .... 

shall  be  enlarged,  because  the  multitude  of  the  sea  is  converted 
unto  Thee,  the  hosts  of  the  nations  come  unto  Thee,.  . .  .thy  gates 
shall  be  opened  continually,  they  shall  not  be  shut  by  day  and 
by  night,  that  men  may  bring  unto  Thee  the  host  of  the  nations,  and 
their  kings  shall  be  brought ;  for  the  nation  or  kingdom  that  will 
not  serve  Thee  shall  perish  ;  and  the  nations  by  wasting  shall  be 

wasted Thou  shalt  suck  the  milk  of  nations,  even  the  breasts 

of  kings  shalt  thou  suck The  little  one  shall  become  a  thou- 
sand, and  the  few  a  numerous  nation"  (Ix.  3,  5,  11,  12,  16,  22). 

Here  the  Lord  is  treated  of;  and  by  "nations"  all  who  are  in  good 
of  love  to  Him  are  meant,  and  by  "kings"  all  who  are  in  truths 
of  faith  in  Him.  From  this  it  is  manifest  who  are  meant  by  the 
"nations"  that  "shall  walk  to  thy  light ;"  and  by  "the  host  of  the 
nations  that  shall  be  brought ;"  also,  who  are  meant  by  "  kings  " 
that  "shall  walk  to  the  brightness  of  thy  rising;"  and  by  "the 
kings  of  the  nations"  that  "shall  be  brought;"  also,  what  is 
meant  by  "thou  shalt  suck  the  milk  of  nations  and  the  breasts  of 
kings"  ("milk"  is  the  delight  of  good  of  love,  likewise  "breasts," 
for  milk  is  from  them).  The  multiplication  of  truth  and  the  fru6l- 
ification  of  good  are  described  by  "the  little  one  shall  become  a 
thousand,  and  the  few  a  numerous  nation."  But  by  "the  nations 
that  shall  be  wasted"  are  meant  all  that  are  in  evils,  also  the  evils 
themselves.     [4.]    In  the  same, 

"  Behold  I  will  lift  up  My  hand  towards  the  nations,  and  set  up  Mine  en- 
sign towards  the  peoples,  that  they  may  bring  thy  sons  in  the  bosom, 
and  carry  thy  daughters  upon  the  shoulder  ;  and  kings  shall  be  thy 
nourishers  and  princesses  thy  sucklers ;  with  the  face  to  the  earth 
shall  they  bow  down  to  thee  "  (xlix.  22,  23). 

Here  also  the  Lord  is  treated  of,  and  those  who  shall  worship  and 
adore  Him.  To  "lift  up  His  hand  towards  the  nations,  and  His 
ensign  towards  the  peoples,"  is  to  join  to  Himself  all  who  are  in 
goods  of  love  and  in  truths  therefrom  ;  of  these  it  is  said  that 
"they  shall  bring  thy  sons  in  the  bosom,  and  carry  thy  daughters 
upon  the  shoulder;"  "sons"  are  afifeclions  for  truth,  and  "daugh- 
ters" affeclions  for  good  (see  above,  n.  166).  And  of  the.se  it  is 
said  that  their  "kings  shall  be  thy  nourishers,  and  princesses  thy 


224  APOCALYPSE    EXPLAINED. 

sucklers."  "Kings"  are  truths  themselves,  "princesses"  are  the 
goods  thereof;  and  as  man  is  regenerated  by  both  of  these,  and 
also  nourished,  it  is   said  that  they  shall  be  "nourishers"  and 

"sucklers."  (That  man  is  regenerated  by  means  of  truths  and  a  life  according 
to  them,  see  Doflrine  of  the  New  Jerusalem,  n.  23,  24,  27,  186.)       This  is  the 

internal  sense  of  these  words  ;  without  that  sense  who  could  un- 
derstand them?     [5.]    In  the  same, 

"Jehovah  said,  Behold  I  spread  out  upon  [Jerusalem]  peace  as  a  river, 

and  as  a  torrent  the  glory  of  the  nations,  that  ye  may  suck 

He  will  come  to  gather  all   nations  and  tongues,  that  they  may 

come  and  see  My  glory They  shall  declare  My  glory  among 

the  nations  ;  then  shall  they  bring  your  brethren  out  of  all  nations, 
as  a  gift  to  Jehovah,  upon  horses  and  upon  the  chariot, ....  to  the 
mountain  of  My  holiness  "  (Ixvi.  12,  18-20). 

Here  "Jerusalem"  is  the  Lord's  church  in  the  heavens  and  on  the 
earth  ;  it  is  said  the  church  in  the  heavens,  for  the  church  is  there 
also  (see  Heaven  and  Hell,  n.  221-227).  By  "nations  and  tongucs "  all 
who  are  in  goods  of  love  and  in  truths  therefrom  are  meant.  It  is 
said  that  "  they  shall  bring  out  of  all  nations  a  gift  to  Jehovah,  upon 
horses  and  upon  the  chariot;"  "a  gift  to  Jehovah"  is  worship 
from  good  of  love ;  "horses  and  chariots"  are  intellectuals  and 
do6lrinals,  for  these  are  the  source  and  foundation  of  worship.    (That 

this  is  what  "  horses  and  chariots  "  signify,  see  The  White  Horse,  n.i-^.)     [6.]    In 

the  same, 

"  It  shall  be  in  that  day  that  a  Root  of  Jesse,  which  shall  stand  for  a  sign 
of  the  people,  the  nations  shall  seek"  (xi.  10). 

"The  root  of  Jesse"  is  the  Lord  ;  "to  stand  for  a  sign  of  the  peo- 
ple" means  that  it  may  be  seen  by  those  who  are  in  truths  ;  "the 
nations  which  shall  seek,"  are  those  who  are  in  good  of  love. 
It  is  supposed  that  "nations"  here  mean  the  nations  that  are  to 
approach  and  acknowledge  the  Lord,  from  which  is  to  l^e  the 
church  that  is  called  the  church  of  the  nations  ;  but  these  are  not 
meant  by  "nations,"  but  all  who  are  in  love  to  the  Lord  and  faith 
in  Him,  whether  within  the  church  or  out  of  it  (see  Heaven  and  Hell,  n. 
308,  318-328.)     [7.]    In  the  same, 

"A  strong  people  shall  honor  Thee,  the  city  of  the  powerful  nations 
shall  fear  Thee  "  (xxv.  3), 

In  the  same, 

"  Open  ye  the  gates,  that  the  righteous  nation  may  enter  in Thou 

hast  increased  the  nation,  O  Jehovah,  Thou  hast  increased  the  na- 
tion. Thou  art  glorified"  (xxvi.  2,  15). 

In  the  same, 

"  Come  near,  ye  nations,  to  hear ;  and  hearken,  ye  peoples  "  (xxxiv.  1), 


CHAP.   II.,    VERSE    26.— N.    I75[(5].  225 

In  the  same, 

"  I,  Jehovah,  have  called  thee  in  righteousness for  a  covenant  to  the 

people,  for  a  light  of  the  nations  "  (xlii.  6). 

In  yeroniah  : 

"The  nations  shall  bless  themselves  in  Him,  and  in  Him  shall  they 
glory  "  (iv.  2). 

In  the  same, 

"Who  will  not  fear  Thee,  O  king  of  nations? and  in  all  their  king- 

dom  there  is  none  like  unto  Thee"  (x.  7). 

In  Daniel : 

"I  was  seeing  in  the  night  visions,  and  behold  with  the  clouds  of  heaven 

One  like  the  Son  of  man And  there  was  given  Him  dominion, 

and  glory,  and  a  kingdom  ;  and  all  peoples,  nations,  and  tongues 
shall  worship  Him"  (vii.  13, 14). 

In  David : 

"The  peoples  shall  give  thanks  unto  Thee,  O  God  ;  all  the  peoples  shall 
give  thanks  unto  Thee.  Let  the  nations  be  glad  and  sing  for  joy : 
for  Thou  shall  judge  the  peoples  with  equity,  and  shalt  lead  the  na- 
tions upon  earth  "  {Psalm  Ixvii.  3,  4). 

In  the  same, 

"That  I  may  see  the  good  of  Thy  chosen,  and  be  glad  in  the  joy  of  Thy 
nations  "  {Psalm  cvi.  5). 

In  the  Apocalypse  : 

The  glory  and  honor  of  the  nations  shall  be  brought  into  the  New  Jeru- 
salem (xxi.  26). 

In  Isaiah  : 

"Ye  shall  be  called  priests  of  Jehovah  ;  ministers  of  our  God,  it  shall  be 
said  to  you.  Ye  shall  eat  the  wealth  of  the  nations,  and  in  their 
glory  shall  ye  glory  "  (Ld.  6). 

In  the  Lamentations  : 

"  The  breath  of  our  nostrils,  the  Anointed  of  Jehovah,  was  taken  in  their 
pits  ;  of  whom  we  had  said,  Under  His  shadow  we  shall  live  among 
the  nations  "  (iv.  20). 

In  these  passages,  by  "nations"  all  who  are  in  love  to  the  Lord, 
whether  within  the  church  where  the  Word  is  or  out  of  it,  are 
meant. 

[ft.]  [8.]  That  by' "nations"  in  a  contrary  sense  those  who 
are  in  evils  are  meant,  and  in  the  abstradl,  e\ils  themselves,  can  be 
seen  from  the  following  passages.     In  yeroniah  : 

"  I  will  bring  a  nation  upon  you  from  far, ....  it  is  a  mighty  nation  ;  it 
is  a  nation  of  an  age,  a  nation  whose  language  thou  shalt  not  know. 
....  It  shall  eat  up  thy  harvest  and  thy  bread  ;  it  shall  eat  thy  sons 
and  thy  daughters ;  ....  it  shall  eat  up  thy  vine  and  thy  fig  tree  ; 
it  shall  impoverish  thy  cities  ....  with  the  sword  "  (v.  15,  17). 


226  APOCALYPSE    EXPLAINED. 

The  vastation  of  the  church  is  here  treated  of;  and  by  "nation'' 
is  meant  the  evil  that  will  consummate  it  ;  it  is  therefore  said,  that 
"it  shall  eat  up  the  harvest  and  the  bread,"  "the  sons  and  daugh- 
ters," "the  vine  and  the  fig  tree,"  and  "shall  impoverish  the  cities 
with  the  sword ;"  by  which  all  goods  of  love  and  truths  of  faith 
are  signified  ;  by  "  harvest "  a  state  of  reception  of  truth  from  good 

(see  A.C,  n.  9295)  ;   by  "  bread  "  good  of  love  (see  Doarlne  of  the  New  Je- 

i^saiefn,  n.  218) ;  by  "sons  and  daughters"  affedlions  for  truth  and 
good  (see above,  n.  166)  ;  by  "vine"  the  internal  church,  thus  the 
internal  things  of  the  church  (see  A.C,  n.  1069,  5113,  6376,  9277)  ;  by 
"fig  tree"  the  external  church,  thus  the  external  things  of  the 
church  [A.C,  n.  5113) ;  by  "cities"  do6lrines  {A.C,  n.  402,  2449,  2712, 
2943,  3216,  4492,  4493) ;  by  "sword"  falsity  destroying  (see  above,  n. 
73,  I3i[<5]).  From  all  this  it  can  be  seen  that  by  "nation"  is  sig- 
nified the  evil  that  destroys  all  these.     [9.]    In  the  same, 

"  Behold  I  lay  stumblingblocks  before  this  people,  that  they  may  stum- 

ble  upon  them,  the  fathers  and  the  sons  together Behold  a 

people  Cometh  from  the  land  of  the  north,  and  a  great  nation  from 

the  sides  of  the  earth They  have  no  mercy,  their  voice  roar 

eth  like  the  sea,  and  they  ride  upon  horses"  (vi.  21-23). 

Here  also  "nation"  means  evil,  and  "peoples"  falsities,  "the  stum- 
blingblocks upon  which  the  fathers  and  the  sons  stumble"  are 
perversions  of  good  and  truth  ("fathers"  are  goods,  and  "sons" 
truths  therefrom).  It  is  said,  "a  people  from  the  land  of  the  north 
and  a  nation  from  the  sides  of  the  earth,"  for  the  "north  "  signifies 
falsity  from  evil,  and  "the  sides  of  the  earth  "  signify  what  is  out 
of  the  church,  thus  evils  remote  from  the  goods  of  the  church. 
"To  roar  like  the  sea,  and  to  ride  upon  horses,"  is  to  persuade 
by  fallacies  of  the  senses,  and  by  reasonings  therefrom.  [10.]  In 
Ezekiel: 

"  The  land  is  full  of  the  judgment  of  bloods,  and  the  city  is  full  of  vio- 
lence, wherefore  I  will  bring  the  worst  of  the  nations,  that  they 
may  occupy  their  houses  ; . . . .  the  king  shall  mourn,  and  the  prince 
shall  be  clothed  with  stupor"  (vii.  23,  24,  27). 

The  "land"  is  the  church  ;  "full  of  the  judgment  of  bloods"  is  to 
be  in  falsities  that  destroy  goods  ;  "city"  is  do6trine  ;  "full  of  vio- 
lence" is  to  use  force  against  good  of  charity  ;  "the  worst  of  the 
nations"  are  direful  falsities  from  evil;  "to  occupy  their  houses" 
is  to  possess  their  minds;  "the  king  w.ho  shall  mourn"  is  the 
truth  of  the  church  ;  "the  prince  who  shall  be  clothed  with  stu- 
por," is  subservient  truth.  (That  the  "  land  "  is  the  church,  see  A.C,  n.  662. 
1066,  1068,  1262,  1413,  1607,  2928,3355,4447,453s,  5577,  8011,  9325,  9643;  that 
"  bloods  "  are  falsities  destroying  good,  n.  374,  1005,  4735,  5476,  9127;  that  *'  city  " 
is  do6lrine,  n.  2268,  2449,  2451,  2712,  2943,  3216,  4492,  4493;  that  "  violence"  is 
using  force  against  good  of  charity,  n.  6353  ;  that  "  houses  "  are  the  things  of  man  that 


CHAP.  II.,  VERSE  26. — N.  i75[iJ].  227 

belong  to  his  mind.  n.  710.  2231,  2233.  2559,  3128.  3538,  4973,  5023,  6690,  7353,  7848, 
7910,  7929,  9150;  that  "the  kin-.^  wlio  shall  mourn"  is  the  truth  of  the  church, 
see  above,  n.  31  [ij].)      [||.]     In  David: 

"Jehovah  brinpeth  the  counsel  of  the  nations  to  naught,  He  overthrow- 
eth  the  thoughts  of  the  people"  (Psalm  xxxiii.  10). 

"Nations"  mean  those  who  are  in  evils,  and  "peoples"  those  who 
are  in  falsities  ;  and  because  both  are  sii^nified,  it  is  said  that  "Je- 
hovah bringeth  the  counsel  of  the  nations  to  naught,  and  over- 
throweth  the  thoug-hts  of  the  peoples,"  which  are  two  expressions, 
as  it  were,  of  one  thino-,  yet  they  are  distincl  in  the  internal  sense, 
in  which  "nations"  signify  one  thing,  and  "peoples"  another. 
[12.]    In  Liike : 

"  Then  they  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  cap- 
tive among  all  nations,  and  at  length  Jerusalem  shall  be  trodden 
down  by  the  nations,  until  the  time  of  the  nations  be  fulfilled. 
Then  there  shall  be  signs  in  sun,  moon,  and  stars,  and  upon  the 
earth  distress  of  nations,. . .  .the  sea  and  the  waves  roaring"  (xxi. 
24.  25). 

The  consummation  of  the  age  is  here  treated  of,  which  is  the  last 
time  of  the  church,  when  there  is  no  longer  any  faith  because  there 
is  no  charity,  that  is,  no  truth  because  there  is  no  good.  This  is 
here  described  by  correspondences :  "  to  fall  by  the  edge  of  the 
sword"  is  to  be  destroyed  by  falsities;  "to  be  led  captive  among 
all  nations"  is  to  be  possessed  by  evils  of  every  kind  ;  "Jerusalem, 
which  shall  be  trodden  down,"  is  the  church;  the  "sun"  is  love 
to  the  Lord  ;  the  "moon"  faith  in  Him  ;  the  "stars"  knowledges 
of  good  and  truth;  the  "signs"  in  them  mean  that  these  are  to 
perish  ;  "the  sea  and  the  waves  that  shall  roar"  are  fallacies  and 
reasonings  therefrom.     [13.]    In  Matthew : 

"Nation  shall  rise  against  nation,  and  kingdom  against  kingdom;  and 
there  shall  be  famines,  and  pestilences,  and  earthquakes,  in  divers 

places And  they  shall  deliver  you  unto  affliiflion and  ye 

shall  be  hated  of  all  the  nations  for  My  name's  sake  "  (xxiv.  7,  9 ; 
Luke  xxi.  10,  1 1). 

These  things  also  were  said  by  the  Lord  respe6ting  the  last  time 
of  the  church ;  and  by  "  nation  shall  rise  against  nation,  and  king- 
dom against  kingdom  "  is  signified  that  there  will  be  confli<5ls  of 
evils  and  falsities  among  themselves  ;  by  "famines  and  pestilences" 
are  signified  the  failure  and  wasting  of  truths;  by  "earthquakes" 
the  perversion  of  the  church  ;  by  "being  hated  of  all  nations"  is 
signified  to  be  hated  by  all  who  are  in  evil;  "the  name  of  the 
Lord,"  for  the  sake  of  which  they  shall  be  hated,  signifies  all  things 
of  love  and  faith  whereby  the  Lord  is  worshipped  (see  above,  n. 
102,  136).     ^14.]    In  Ezekiel : 


228  APOCALYPSE    EXPLAINED. 

"Behold  Asshir  a  cedar  in  Lebanon He  has  become  high,.  ..  .and 

his  branches  have  been  multiplied In  his  branches  have  all  the 

birds  of  the  heavens  built  their  nests,  and  under  his  branches  all 
the  beasts  of  the  field  have  brought  forth,  and  in  his  shade  have 

dwelt  all  great  nations But  his  heart  is  lifted  up  in  his  height ; 

therefore  I  will  give  him  into  the  hand  of  the  mighty  one  of  the 
nations,. . .  .strangers  shall  cut  him  off,  the  violent  of  the  nations, 
and  they  shall  cast  him  down  ;.  . .  .whence  all  peoples  of  the  earth 
have  gone  down  from  his  shadow,  and  have  left  him  "  (xxxi.  3,  5, 
6, 10-12). 

These  things  no  one  can  understand  unless  he  has  a  knowledge  of 
the  spiritual  or  internal  sense  of  the  Word.  They  may  be  supposed 
to  be  mere  comparisons,  in  which  there  is  no  spiritual  signification  ; 
yet  all  the  particulars  therein  signify  things  of  heaven  and  the 
church  ;  therefore  they  shall  be  explained  briefly.  "  Asshur  "  is  the 
rational  of  the  man  of  the  church  which  is  enlightened ;  this  is 
called  "a  cedar  in  Lebanon,"  because  a  "cedar"  has  the  same  sig- 
nification as  "Asshur,"  specifically  truth  from  good  in  the  rational ; 
and  "Lebanon"  is  the  mind  where  the  rational  resides,  because 
there  were  cedars  in  Lebanon.  By  "  his  branches  that  were  mul- 
tiplied" are  meant  truths  therefrom;  "the  birds  of  heaven  that 
built  their  nests  in  his  branches"  are  affedions  for  truth;  and 
"the  beasts  of  the  field  that  brought  forth  under  his  branches" 
are  afifedions  for  good  ;  the  "  great  nations  that  dwelt  in  his  shade  " 
are  goods  of  love;  "his  heart  lifted  up  in  his  height"  is  love  of 
self;  "to  be  given  into  the  hands  of  the  mighty  one  of  the  na- 
tions," and  "to  be  cast  down  by  the  violent  of  the  nations,"  means 
that  evils  from  that  love  will  destroy  goods  and  truths  ;  "  the  peoples 
of  the  earth  that  went  down  from  his  shadow  and  left  him"  are 
all  truths  of  the  church.  From  this  it  is  manifest  that  "nations" 
signify  goods,  and  in  the  contrary  sense  evils  ;  by  "  the  nations 
that  dwelt  in  his  shade,"  goods ;    and   by  the  nations  that  cut 

him  off,  and  cast  him  down,"  evils.  (See,  moreover,  what  is  said  and 
shown  about  nations  and  their  signification  in  the  Arcana  Caelestia,  namely,  that  by 
"  nations"  in  the  Word  are  meant  those  who  are  in  good,  and  consequently  goods 
themselves,  n.  1059,  1159,  1258,  1260,  1416,  1849,  6005;  "the  assembly  of  the  na- 
tions," truths  and  goods,  n.  4574,  7830  ;  "  the  holy  nation  "  the  spiritual  kingdom, 
n.  9255,  9256  ;  when  it  is  said  "  nation  and  people,"  by  "  nation  "  those  who  are  in 
celestial  good  are  meant,  and  by  "  people  "  those  who  are  in  spiritual  good,  n.  10288  ; 
That  by  "  nations,"  especially  the  nations  of  the  land  of  Canaan,  evils  and  falsities 
of  every  kind  are  meant,  n.  1059,  1205,  1868,  6306,  8054,  8317,  9320,  9327). 

176.    [Verse 27.']  "And  He  shall  rule  them  with  an  iron  rod" 

signifies  f/iaf  He  is  abotit  to  correH  evils  by  means  of  truths  thai 
are  hi  the  natural  man. — This  is  evident  from  the  signification  of 
"ruling,"  as  meaning  to  corredl,  for  it  is  added  that  "  He  would 
shiver  them  as  pottery  vessels,"  and  the  evils  which  are  signified 


CHAP.    II.,   VF.RSE   27.  — N.    I  76.  229 

■  ire  rf>i  rented  Ijy  means  of  truths.  It  is  evident  also  from  the  signi- 
fication of  "an  iron  rod,"  as  meaning  truths  that  are  in  the  natural 
man  ;  a  "rod"  or  "staff"  signifies  the  power  by  which  corre<5tion 
is  effe<5ted  :  and  "iron"  truths  in  the  natural  man  which  corredl. 

(That  a  "  rod  "  or  "  staff"  is  power,  see  A.C.,  n.  4013,  4015,  4876,  4936,  6947,  7011, 
7026,  7568,  7572  :  that  it  is  for  this  reason  that  kings  have  a  sceptre,  which  is  a  short 

staff,  n.  4581,  4876.)  "Iron"  signifies  truths  in  the  natural  man,  be- 
cause metals,  as  well  as  other  things  of  the  earth,  by  correspond- 
ence signify  things  spiritual  and  celestial,  all  which  have  reference 
to  truths  and  goods.  "Gold"  signifies  the  good  of  the  internal 
man,  "silver"  its  truth  ;  "copper"  or  "brass"  the  good  of  the  ex- 
ternal or  natural  man,  "iron"  its  truth.  For  this  reason  the  ages 
were  called  by  the  ancients  after  the  names  of  the  metals,  namely, 
Golden,  Silver,  Copper,  and  Iron  ;  the  Golden  Age  from  the  most 
ancient  men,  who  lived  in  the  good  of  love;  the  Silver  Age  from 
ancients  after  them  who  lived  in  truths  from  that  good ;  the 
Copper  Age  from  their  posterity  who  were  in  external  or  natural 
good  ;  the  Iron  Age  from  the  posterity  of  these  who  were  in  natural 
truth  alone  without  good.     Natural  truth  is  truth  in  the  memory, 

not  in  the  life  ;  truth  of  life  is  good.  (But  more  about  this  correspond- 
ence in  Heaven  and  Hell,  n.  104,  115.)       [2.]    The  SUCCeSsivC  States  of  the 

church,  even  until  the  coming  of  the  Lord,  are  meant  by  the 
"gold,"  the  "silver,"  the  "brass,"  and  the  "iron,"  of  which  the 
statue  seen  by  Nebuchadnezzar  in  a  dream  was  composed,  which  is 
thus  described  in  Daniel : 

"His  head  was  fine  gold,  his  breast  and  his  arms  silver,  his  belly  and 

his  thighs  brass,  his  legs  iron,  his  feet  part  iron  and  part  clay 

A  stone  was  cut"  out  of  the  rock,  and  it  "smote  the  image  upon 
his  feet  that  were  iron  and  clay,  and  brake  them  to  pieces.  . . .  Where- 
as thou  sawest  the  feet . . .  partly  of  potter's  clay  and  partly  of  iron, 
it  signifies  that  the  kingdom  shall  be  divided  ; . . . .  the  kingdom 
shall  be  partly  strong,  and  partly  broken.  Whereas  thou  sawest 
the  iron  mixed  with  miry  clay,  they  shall  mingle  themselves  by  the 
seed  of  man  ;  but  they  shall  not  cleave  one  to  another,  even  as 
iron  doth  not  mingle  with  clay"  (ii.  32-34,  41-43). 

By  "  the  head  which  was  fine  gold,"  the  first  state  of  the  church 
is  meant,  when  men  were  in  good  of  love  to  the  Lord  ;  by 
"the  breast  and  arms  which  were  silver,"  the  second  state  of  the 
church  is  meant,  when  they  were  in  truths  from  diat  good  ;  by 
"  the  belly  and  thighs  which  were  of  brass,"  the  following  or  third 
state  of  the  church,  when  they  were  no  l6nger  in  spiritual  good 
but  in  natural  good,  for  "brass"  signifies  natural  good;  by  "the 
legs  which  were  of  iron,"  the  fourth  state  of  the  church  is  meant, 
when  natural  good  was  no  more,  but  truth  only  ;  but  by  "the  feet 
which  were  of  iron  and  clay,"  the  last  state  of  the  church  is  meant 


230  APOCALYPSE    EXPLAINED. 

when  there  are  both  truth  and  falsity,  truth  in  the  Word  and  falsity 
in  dodlrine ;  when  the  truths  of  the  Word  are  falsified,  and  do6lrine 
is  drawn  from  truths  falsified,  the  state  of  the  church  is  "  partly  iron 
and  partly  clay,"  thus  the  kingdom  is  "partly  strong  and  partly 
broken."  "  The  kingdom  "  here  is  the  church  ;  it  is  therefore  called 
also  "the  kingdom  of  God."  That  truths  are  thus  mixed  with 
falsities,  but  still  they  do  not  cohere,  is  meant  by  these  words, 
"Whereas  thou  sawest  the  iron  mixed  with  miry  clay,  they  shall 
mingle  themselves  by  the  seed  of  man  ;  but  they  shall  not  cleave 
one  to  another,  even  as  iron  doth  not  mingle  with  clay."  "The  seed 
of  man  "  is  Divine  truth,  which  is  in  the  Word.     (That  this  is  signified 

by  "  seed,"  see  A.C.,  n.  3038,  3373,  10248,  10249  ;  that  "  man  "  signifies  the  Lord, 
from  whom  is  the  Word,  and  also  signifies  the  church,  see  n.  768,  4287,  7424,  7523, 

8547,  9276.)  That  "  potter's  clay  "  signifies  the  falsities  that  are  in 
the  natural  man,  will  be  seen  in  the  following  article  (n.  177).  By 
"  the  stone  cut  out  of  the  rock,"  which  "smote  the  image  upon  his 
feet,"  the  Lord  by  means  of  Divine  truth  is  meant,  and  the  de- 
stru6lion  of  falsities  not  cohering  with  truths  from  the  Word.     (That 

a  "stone  "  is  truth,  and  that  "  the  stone  of  Israel  "  is  the  Lord  in  respect  to  Divine 
truth,  see  A.C.,  n.  643,  1298,  3720,  6426,  8609, 10376  ;  that  "  rock  "  likewise  signifies 
the  Lord,  n.  8581,  10580,  and  TAe  Last  Judgment,  n.  57.)        BccaUSe    "iron" 

signifies  truths  in  the  natural  man,  the  "feet  of  the  statue"  were 
seen  to  be  "of  iron,"  for  "feet"  signify  the  natural  (see  A.C.,  n.  2162, 
3147,  3761,  3986,  4280,  4938-4952).  [3.]  Like  things  are  signified  by 
"gold,"  "silver,"  "brass,"  and  "iron,"  in  these  words  in  Isaiah: 

"  For  brass  I  will  bring  gold,  for  iron  I  will  bring  silver,  for  woods  brass, 
and  for  stones  iron  "  (Ix.  17). 

"To  bring  gold  for  brass"  means  celestial  good  for  natural  good ; 
"silver  for  iron"  means  celestial  truth  for  natural  truth  ;  "  brass  for 
woods,  and  iron  for  stones,"  means  natural  good  and  truth  in  great 
abundance  like  that  of  woods  and  stones.    Here  the  state  of  the 

celestial  church  is   treated   of.      (That  "  iron  "  signifies  truth  in  the  natural 

man, see  A.C.,  n.42s,  426.)  [4.]  These  passages  are  cited  that  it  may  be 
known  what  is  meant  by  the  "iron  rod,"  namely,  the  power  where- 
by the  Lord  corrects  the  evils  and  disperses  the  falsities  that  are 
in  the  natural  man  ;  for  a  "rod"  or  "staff"  signifies  power  (as  was 
said  above),  and  "iron"  signifies  truths  in  the  natural  man.  The 
Lord  corre6ls  evils  and  disperses  falsities  by  means  of  truths  in  the 
natural  man,  because  all  evils  and  the  falsities  therefrom  have  their 
seat  in  the  natural  man,  and  none  in  the  spiritual  or  internal  man. 
The  internal  man  does  not  receive  evils  and  falsities,  but  is  closed 
against  them.  And  as  all  evils  and  falsities  have  their  seat  in  the 
natural  man,  they  must  needs  be  corre61ed  and  dispersed  by  means 


CHAP.   II.,   VERSE  27. — N.    176.  231 

of  such  tliinq^s  as  are  there,  which  are  truths  in  the  natural  man. 
Truths  in  the  natural  man  are  scientifics  and  knowledges,  from 
which  man  can  think,  reason,  and  conclude  naturally  respedling  the 
truths  and  goods  of  the  church,  and  the  falsities  and  evils  wiiich  are 
opposed  to  these,  and  can  consequently  be  in  some  natural  enlight- 
enment when  he  reads  the  Word.  For  the  Word  in  the  letter  is 
not  understood  without  enlightenment ;  and  enlightenment  is  either 
spiritual  or  natural.  Spiritual  enlightenment  is  possible  only  to 
those  who  are  spiritual ;  and  the  spiritual  are  those  that  are  in  the 
good  of  love  and  charity  and  in  truths  therefrom  ;  while  mere  nat- 
ural enlightenment  is  possible  to  those  who  are  natural  (see  Heaven 
and  Hell.  n.  153,  [425,  455];  and  above,  n.  140).  Moreover,  those  who 
are  spiritual  have,  whilst  they  live  in  the  world,  enlightenment  in 
the  natural ;  but  this  springs  from  enlightenment  in  the  spiritual  ; 
for  with  them  the  Lord  flows-in  through  the  spiritual  or  internal 
man  into  the  natural  or  external,  and  thus  enlightens  it,  from  which 
enlightenment  man  sees  what  is  true  and  good,  and  what  is  false 
and  evil,  and  when  he  sees  that,  the  Lord  disperses  the  evils  and 
falsities  that  are  in  the  natural  man,  by  means  of  the  truths  and  goods 
that  are  also  there  and  that  make  one  with  the  goods  and  truths 

in  the  spiritual  or  internal  man  (see  in  Dodrine  of  the  New  Jerusalem,  on 
Sciences  and  Knowledges,  what  they  effedt,  n.  51,  and  on  Influx,  n.  277,  278). 

[3.]  From  all  this  it  can  now  be  seen  what  is  signified  by  "the 
iron  rod,"  with  which  the  Lord  is  to  rule  the  nations,  that  is,  cor- 
re6l  the  evils  that  are  in  the  natural  man.  These  things  are  said 
to  the  angel  of  this  church,  because  in  what  is  written  to  this  angel 
the  internal  and  external  man  and  their  conjundlion  are  treated  of; 
for  when  the  internal  and  external  or  the  spiritual  and  natural  are 
conjoined,  the  Lord  corre<5ls  the  evils  and  falsities  that  are  in  the 
natural  man,  and  this  by  means  of  knowledges  of  truth  and  good. 
But  with  those  in  whom  the  internal  and  external  man  are  not 
conjoined  evils  and  folsities  cannot  be  corre6led  and  dispersed, 
since  they  receive  nothing  from  hea\'en  through  the  spiritual  man, 
but  all  things  they  receive  are  from  the  world  ;  and  these  their 
rational  favors,  and  lends  its  aid  to  substantiate.  Things  similar 
to  those  here  signified  by  "the  iron  rod"  are  to  be  found  in  the 
following  passages.     In  David  : 

"  Thou  shall  bruise  [the  nations]  with  an  iron  sceptre  ;  as  a  potter's  ves- 
sel Thou  shall  dash  them  in  pieces  "  {Psalm  ii.  g). 

In  Isaiah  : 

"  He  shall  smite  the  land  with  the  rod  of  his  mouth,  and  with  the  breath 

of  His  lips  shall  he  slay  the  wicked"  (xi.  4). 


232  APOCALYPSE   EXPLAINED. 

In  the  Apocalypse  : 

The  woman  "  brought  forth  a  man  child,  who  is  to  rule  all  nations  with 

an  iron  rod  "  (xii.  5). 
Out  of  the  mouth  of  the  One  sitting  on  the  White  Horse  "  went  forth  a 

sharp  sword,  that  with  it  He  should  smite  the  nations  ;  for  He  shall 

rule  them  with  an  iron  rod"  (xix.  15). 

In  Micah  : 

"  Arise, . . . .  O  daughter  of  Zion  ;  for  I  will  make  thine  horn  iron,  and  I 
will  make  thy  hoofs  brass,  that  thou  mayest  beat  in  pieces  many 
peoples  "  (iv.  13). 

The  "daughter  of  Zion"  is  the  celestial  church  ;  "horn"  is  power 
in  the  natural  man;  "hoofs"  are  outmosts  there,  called  sensual 
scientifics  ;  hence  it  is  evident  what  is  signified  by  "making  the 

horn  iron,  and  the  hoofs  brass."  (That  the  "  daughter  of  Zion  "  is  the 
celestial  church,  see  A.C.,  n.  2362,  9055  ;  that "  horn  "  is  the  power  of  truth  from  good 
in  the  natural  man,  n.  2832,  9081,  9719,  9720,  9721,  10182,  10186  ;  and  that"  hoofs" 
are  the  scientifics  of  the  sensual  man,  which  are  truths  in  the  outmost  of  order,  n. 
7729.) 

177.  "As  earthen  vessels  shall  they  be  shivered"  signifies 
f/ie  total  dispersion  of  falsities. — This  is  evident  from  the  signifi- 
cation of  "earthen  vessels,"  as  meaning  such  things  in  the  nat- 
ural man  as  are  from  self-intelligence  ;  and  all  things  in  the  natural 
man  that  have  respedl  to  heaven  and  the  church  that  are  from  self- 
intelligence  are  falsities  (of  which  presently).  It  is  evident  also 
from  the  signification  of  being  "shivered,"  as  meaning  to  be  dis- 
persed :  "to  disperse"  applies  to  falsities,  as  "to  shiver"  applies  to 
earthen  vessels.  That  "earthen  vessels"  signify  the  things  in  the 
natural  man  that  are  from  self-intelligence,  in  matters  of  heaven  and 
the  church,  and  that  these  things  are  falsities,  will  be  shown  in  what 
follows ;  something  must  first  be  said  to  show  that  the  things  that 
have  respe6l  to  heaven  and  the  church  that  gain  entrance  by  self- 
intelligence  are  falsities.  Those  who  think  from  self-intelligence 
think  from  the  world ;  for  man,  from  his  proprium  [what  is  his 
own]  loves  only  the  things  of  the  world  and  of  self,  and  what  he 
loves  he  also  sees  and  perceives  ;  the  things  he  loves  he  calls  goods, 
and  the  things  he  sees  and  perceives  therefrom  he  calls  truths  ;  but 
these  goods,  or  what  from  love  he  so  calls,  are  evils,  and  the  truths 
which  he  sees  from  that  love  are  falsities,  since  they  pour  forth 
from  the  loves  of  self  and  of  the  world,  which  loves  are  contrary  to 
the  loves  of  heaven,  which  are  love  to  the  Lord  and  love  to  the 
neighbor ;  and  the  things  that  pour  forth  from  contraries  are  con- 
traries. [2.]  Those,  therefore,  who  read  the  Word  solely  for  re- 
pute of  erudition,  or  to  acquire  fame  that  they  may  be  exalted  to 
honors  or  may  gain  wealth,  never  see  and   perceive  truths,  but 


CHAP.    II.,   VKKSE   27.— N.    I77.  233 

falsities  instead  ;  and  the  trutlis  that  stand  out  before  the  eyes  in 
the  Word  they  eitlier  pass  by  as  if  not  seen  or  they  falsify  them. 
The  reason  is,  that  to  read  the  Word  solely  for  repute  of  erudition 
or  for  fame,  that  they  may  be  exalted  to  honors  and  gain  wealth, 
is  to  read  it  for  the  sake  of  self  and  the  world  as  ends,  thus  from 
the  loves  of  self  and  the  world.  And  as  these  loves  are  of  man's 
proprhon  [man's  self]  so  the  things  that  man  sees  and  perceives 
from  them  are  from  self-intelligence.  [3.]  But  those  who  read  the 
Word  from  a  spiritual  afife6lion  for  truth,  which  affecflion  is  a  love 
of  knowing  truth  because  it  is  truth,  see  truths  in  the  Word,  and 
rejoice  in  heart  when  they  see  them  ;  and  this  because  they  are 
in  enlightenment  from  the  Lord.  Enlightenment  descends  from 
the  Lord  through  heaven  from  the  light  there,  which  light  is 
Divine  truth.  It  is  therefore  possible  for  them  to  see  truths  from 
the  light  of  truth,  and  this  in  the  Word,  because  the  Word  is  Divine 
truth,  and  in  it  are  stored  up  all  the  truths  of  heaven.  But  those 
only  are  in  this  enlightenment  who  are  in  the  two  loves  of  heaven, 
which  are  love  to  the  Lord  and  love  towards  the  neighbor;  for 
these  loves  open  the  inner  or  higher  mind,  which  is  formed  to  re- 
ceive the  light  of  heaven,  and  through  that  mind  in  them  the  light 
of  heaven  flows-in  and  enlightens.  But  so  long  as  they  live  in  the 
world  they  do  not  perceive  truths  in  that  mind,  they  see  them  in  a 
lower  mind,  the  mind  of  the  external  or  natural  man.  Such  as 
these  do  not  think  from  self-intelligence  when  they  read  the  Word. 
The  especial  reason  why  these  do  not  think  from  their  self-intelli- 
gence when  they  read  the  Word  is,  that  their  interior  or  spiritual 
mind  looks  to  the  Lord,  and  the  Lord  then  lifts  it  up  to  Himself, 
and  with  it  the  lower  or  natural  mind,  thus  withdrawing  it  from 
vci-^ViS  propriiun  [man's  self]  which  cannot  be  done  with  those  who 
have  regard  first  and  foremost  to  themselves  and  the  world. 
[4.]  From  all  this  it  can  be  seen  that  man  from  self-intelligence 
perceives  nothing  but  evils  and  sees  nothing  but  falsities  ;  but  that 
goods  and  truths  that  are  of  heaven  and  the  church  he  perceives 
and  sees  from  the  Lord.  When  the  internal  or  spiritual  man,  in 
which  is  the  inner  or  higher  mind  of  which  we  have  just  spoken, 
is  opened,  then  the  Lord  subdues  the  evils  and  disperses  the  falsi- 
ties which  are  in  the  external  or  natural  man.  These  things,  then, 
are  what  are  here  meant  in  the  spiritual  sense  by  this,  that  the  Son 
of  man  is  to  "give  them  power  over  the  nations,  and  He  shall  rule 
them  with  an  iron  rod,  and  as  earthen  vessels  they  shall  be  shiv- 
ered." [5.]  That  "earthen  vessels"  signify  such  things  as  are  from 
self-intelligence,  thus  the  falsities  that  are  in  the  natural  man,  is 
evident  from  various  pa.ssages  in  the  Word,  of  which  I  will  cite 


234  APOCALYPSE  EXPLAINED. 

the  following  as  proofs.     In  David  : 

"  Thou  shalt  bruise "  the  nations  "  with  an  iron  sceptre  ;  as  a  potter's 
vessel  thou  shalt  dash  them  in  pieces  "  {Psalm  ii.  g). 

In  this  passage  also  "to  bruise  the  nations  with  an  iron  sceptre"  is 
to  corre6l  and  subdue  the  evils  that  are  in  the  natural  man.  "  Scep- 
tre "  here  has  the  same  signification  as  "  staff"  or  "  rod."  It  is  added 
"as  a  potter's  vessel,"  because  that  signifies  falsity  from  self-intelli- 
gence. In  the  literal  sense,  this  is  a  comparison,  for  it  is  said  "  as 
a.  potter's  vessel,"  and  "as  earthen  vessels;"  but  in  the  internal 
sense  comparisons  are  not  seen  as  comparisons,  since  comparisons 
are  equally  from  things  significative  (see  A.C.,  n.  3579,  8989).  "A  pot- 
ter's vessel,"  or  "  earthen  vessel,"  signifies  what  is  false,  because  a 
potter  is  one  who  forms,  and  a  vessel  is  what  is  formed  ;  and  when 
man  forms  the  vessel  it  is  a  falsity,  but  when  the  Lord  forms  it  in 
man  it  is  a  truth  ;  consequently  in  the  Word  "a  potter's  vessel" 
signifies  either  what  is  false  or  what  is  true,  and  a  "potter"  sig- 
nifies one  who  forms.  [6.]  The  Lord  Himself  is  called  in  the 
Word  a  "  potter,"  from  His  forming  man  by  means  of  truths  ;  as 
in  Isaiah: 

"  Jehovah  our  Father  ;  we  are  the  clay,  and  Thou  art  our  potter,  and  we 
all  are  the  work  of  Thy  hands  "  (Ixiv.  8). 

In  the  same, 

"  Woe  unto  him  that  striveth  with  his  Former  !  a  potsherd  with  the  pot- 
sherds of  the  earth!  Shall  the  clay  say  to  its  potter,  What  makest 
thou  ?"  (xlv.  9.) 

In  the  same, 

"  Shall  the  potter  be  counted  as  clay  ?  Shall  the  work  say  of  its  Former, 
He  made  me  not,  and  shall  the  thing  formed  say  of  its  potter,  He 
understandeth  not?"  (xxix.  16.) 

[7.]  As  the  Jews  and  Israelites  falsified  all  the  truths  of  the  Word 
by  applying  them  to  themselves  and  to  their  own  exaltation  above 
all  nations  and  peoples  in  the  whole  world,  so  their  falsities  are 
called  "marred  vessels"  of  a  potter,  as  in  Isaiah: 

"Who  have  said  to  the  seers.  See  not;  and  to  those  that  have  vision, 
See  not  for  us  right  things,  speak  unto  us  smooth  things,  see  illu- 
sions ;  get  you  out  of  the  way  ; therefore  iniquity shall  break 

them  as  the  breaking  of  the  potter's  bottle  ;  in  beating  it  shall  not 
spare,  so  that  there  shall  not  be  found  in  the  fragment  thereof  a 
sherd  to  take  fire  from  the  hearth  or  to  draw  waters  from  the  cis- 
tern" (xxx.  10,  II,  13,  14). 

That  they  wholly  deprived  themselves  of  truths,  and  immersed 
themselves  in  fltlsities,  is  described  by  this,  "They  said  to  the  seers, 


CHAP.   II.,  VERSF    17. — N.    I  77.  2^5 

See  not ;  and  to  those  that  liave  vision,  See  not  for  us  right  things, 
speak  unto  us  smooth  things,  see  illusions  ;  get  ye  out  ot  the  way." 
That  they  had  so  immersed  themselves  in  falsities  that  no  furthur 
interest  in  truth  remained,  is  described  by  "the  breaking  of  the 
potter's  bottle,  so  that  there  should  not  be  found  in  the  fragment 
a  sherd  to  take  fire  from  the  hearth  or  to  draw  waters  out  of  the 
cistern."  By  this  is  signified  that  enough  of  truth  should  not  be 
left  to  enable  them  to  perceive  any  good  and  truth  from  the  Word  ; 
for  "  fire  "  signifies  good,  and  "  water  "  truth,  "  hearth  "  the  Word  in 
respect  to  good,  "cistern"  and  "fountain"  the  Word  in  respect  to 
truth.     [8.]    In  ycrcmiah  : 

"The  word  came  to  Jeremiah,  ....  Arise  and  go  down  to  the   potter's 

house Then  I  went  down  to  the  potter's  house,  and  behold 

he  wrought  a  work  on  the  table.  Rut  the  vessel  that  he  was  mak- 
ing was  marred ; .  . . .  and  he  turned  and  made  it  another  vessel  as 
was  right  in  the  potter's  eyes  to  make  "  (xviii.  1-4). 

This  also  means  that  with  the  Jewish  nation  there  was  nothing  but 
falsity  ;  and  "the  vessel  that  was  marred  in  the  potter's  house"  is 
that  falsity;  "the  potter's  house"  is  the  state  in  which  they  were. 
That  the  truth  of  the  church  should  be  taken  away  from  them  and 
gi\'en  to  others,  is  meant  by  this,  that  "  the  potter  turned  and  made 
it  another  vessel,  as  was  right  in  his  eyes."     [9.]    In  tlie  same, 

*'  Jehovah  said,  Go  buy  a  potter's  earthen  bottle,  of  the  elders  of  the  peo- 
ple and  of  the  elders  of  the  priests  ;  and  go  forth  into  the  valley  of 

the  son  of  Hinnom Then  shalt  thou  break  the  bottle  before 

the  eyes  of  the  men  that  go  with  thee  ;  and  shalt  say,  I  will  break 
this  people,  and  this  city,  as  one  breaketh  a  potter's  vessel,  that 
cannot  be  made  whole  again  ;  and  they  shall  bury  in  Tophet,  be- 
cause there  is  no  more  a  place  to  bury  in  "  (xix.  i,  2,  10, 11). 

"The  potter's  earthen  bottle  (or  vessel)  from  the  elders  of  the  peo- 
ple and  of  the  priests  "  is  here  also  the  falsity  in  which  all  of  that 
nation  were.  That  this  falsity  was  such  that  it  could  not  be  dis- 
persed by  means  of  trutlis  is  meant  by  this,  that  "he  should  break 
the  \"essel  before  the  eyes  of  the  men  that  went  with  him,  that  it 
could  not  be  made  whole  again;"  that  they  should  "bury  in 
Tophet,  because  there  was  no  more  a  place,"  signifies  where  all 
truths  and  goods  have  been  destroyed.     [10.]    In  Nahiim, 

"  Draw  thee  waters  for  the  siege  ;  strengthen  thy  fortresses  ;  go  into  the 
mire  and  tread  the  clay,  repair  the  brick-kiln.  There  shall  the  fire 
devour  thee ;  the  sword  shall  cut  thee  off"  (iii.  14,  15). 

'*To  draw  waters  for  the  siege  and  to  strengthen  the  fortresses" 
is  to  fortify  falsities  by  various  means  against  truths  ;  "  to  go  into 
the  mire  and  tread  the  clay"  is  to  confirm  falsities  by  fi<5tions  and 


236  APOCALYPSE    EXPLAINED. 

fallacies;  dodrine  thence  derived  is  called  "a  brick-kiln,"  because 
infernal  love  is  strengthened  by  falsifications ;  it  is  therefore  said 
that  "the  fire  shall  devour,  and  the  sword  cut  off;"  "fire"  is 
infernal  love,  and  a  "sword"  is  falsity  combating  and  destroying 
truth.  "A  potter's  vessel"  or  "earthen  vessel"  signifies  falsity, 
because  it  corresponds  to  something  fabricated,  and  what  is  fabric- 
ated is  a  produ6l  of  man's  self-intelligence ;  it  was  from  this  cor- 
respondence that  the  prophets  were  commanded  to  do  such  things 
as  are  mentioned  above. 

178.  "As  I  also  have  received  from  my  Father"  signifies 
coviparatively  as  the  Lord  didffom  His  Divi7ie,  when  He  glori- 
fied His  Human,  namely,  that  He  dissipated  all  evils  and  falsities 
arising  from  the  htiman  that  He  had  from  the  mother. — By 
"the  Father"  here  the  Divine  in  Himself,  or  that  which  He  had 
from  conception,  is  meant,  for  this  Divine  was  one  with  the  Father, 
as  He  declares.  It  is  said  comparatively,  for  as  the  Lord  glori- 
fied His  Human,  so  He  regenerates  man;  that  is,  as  He  united 
His  Divine  to  the  Human  and  the  Human  to  the  Divine,  so  He 
conjoins  the  internal  to  the  external  and  the  external  to  the  inter- 
nal with  man.  (But  as  this  arcanum  cannot  be  explained  in  a  few  words  so 
as  to  be  understood,  consult  what  has  been  shown  respedling  it  in  The  Doftrine  oj 
the  Nezv  yerusalem,  n.  280-297,  and  in  the  passages  cited  from  the  Arcana  CaeUstia 
in  that  work,  n.  185,  298-307,  in  which  it  is  fully  explained.) 

179.  [Verse  28.]    "And  I   will  give  him   the   morning   star" 

signifies  intelligence  and  wisdom  from  the  Lord's  Divine  Hu- 
m.an. — This  is  evident  from  the  signification  of  "stars,"  as  mean- 
ing knowledges  of  good  and  truth  (see  above,  n.  72)  ;  and  as  they 
signify  knowledges  of  good  and  truth,  they  also  signify  intelli- 
gence and  wisdom,  for  all  intelligence  and  wisdom  comes  by  means 
of  knowledges  of  good  and  truth.  It  is  evident  also  from  the  sig- 
nification of  "morning,"  as  meaning  the  Lord  in  respect  to  His 
Divine  Human,  therefore  "the  morning  star"  means  intelligence 
and  wisdom  from  Him.  "Morning"  is  often  mentioned  in  the 
Word,  and  its  signification  varies  according  to  the  conne6lion  in 
the  internal  sense ;  in  the  highest  sense  it  signifies  the  Lord,  also 
His  coming;  in  the  internal  sense  it  signifies  His  kingdom  and 
church,  and  their  state  of  peace.  Moreover,  it  signifies  the  first 
state  of  a  new  church,  also  a  state  of  love,  and  a  state  of  enlight- 
enment, consequently  a  state  of  intelligence  and  wisdom,  also  a 
state  of  the  conjun6lion  of  good  and  truth,  the  state  in  which  the 
internal  man  is  conjoined  to  the  external.  "Morning"  has  such 
various  significations,  because  in  the  highest  sense  it  signifies  the 
Lord's  Divine  Human  ;  it  therefore  also  signifies  all  things  that  go 


CHAP.   II.,  VERSE    2S. — N.   I  79.  237 

forth  from  the  Divine  Human,  for  the  Lord  is  in  those  thintjs  that 
go  forth  from  Him,  even  so  that  it  is  He  there.  [2.]  The  Divine 
Human  of  the  Lord  in  the  hii,diest  sense  is  meant  by  "mornine;-," 
because  the  Lord  is  the  sun  of  the  angelic  heaven,  and  the  sun  of 
that  heaven  does  not  advance  Irom  morning  till  evening,  or  from 
rising  to  setting,  as  the  sun  of  the  world  apparently  does,  but  stands 
still  in  its  place,  in  front  above  the  heavens ;  consequendy  it  is 
always  morning  there,  and  never  evening.  And  since  all  the  in- 
telligence and  wisdom  that  the  angels  have  comes  from  the  Lord 
as  their  sun,  their  state  of  love  and  state  of  wisdom  and  intel- 
ligence, and  in  general  their  state  of  enlightenment,  is  signiiied 
by  "morning;"  for  these  go  forth  from  the  Lord  as  a  sun,  and 
what  goes  forth  from  Him  is  Himself,  for  from  the  Divine  nothing 
but  what  is  Divine  goes  forth,  and  everything  Divine  is  Himself 

(Tliat  the  Lord  is  the  sun  of  the  angehc  heaven,  and  that  from  Him  as  a  sun  springs 
all  love,  wisdom,  and  intelHgence,  and  in  general  all  enlightenment  in  respecft  to 
Divine  truths,  from  which  is  wisdom,  see  Heaven  and  Hell,  n.  116-125,  126-143, 

155. 156)  [3.]  From  all  this  it  can  be  seen  why  "morning"  is  so 
often  mentioned  in  the  Word  when  Jehovah  or  the  Lord,  His  com- 
ing, His  kingdom  and  church  and  the  goods  thereof,  are  treated 
of;  as  in  the  following  passages,  which  I  will  cite  by  way  of  illus- 
tration.    1 1  the  Second  Book  of  Samuel: 

"The  God  of  Israel  said,  the  Rock  of  Israel  spake  to  me.  ....  He  is 
as  the  light  of  the  morning  ;  the  sun  riseth,  a  morning  without 
clouds"  (xxiii.  3,  4). 

"The  God  of  Israel"  and  "the  Rock"  is  the  Lord  in  respefl  to 
His  Divine  Human  and  Divine  truth  going  forth  therefrom  ;  "the 
God  of  Israel"  because  Israel  is  His  spiritual  church,  and  "the 
Rock  "  because  His  Divine  in  the  spiritual  church  is  Divine  truth 
(see  A.c,  n.  3720,  6426,  8581, 10580).  As  the  Lord  in  the  angelic  heaven 
is  a  sun,  and  as  all  the  liglit  that  angels  have  is  therefrom,  and  as 
the  sun  there  is  continually  in  its  morning,  it  is  said,  "  He  is  as  the 
light  of  the  morning  ;  the  sun  riseth,  a  morning  without  clouds." 
[4.]    In  David: 

"  From  the  womb  of  the  morning  thou  hast  the  dew  of  thy  youth  ;  thou 
art  a  priest  forever,  after  the  order  of  Melchizedeck  "  (ex.  3,  4). 

This  is  said  of  the  Lord  as  about  to  come  into  the  world  ;  "from 
the  womb  of  the  morning  thou  hast  the  dew  of  thy  youth  "  means 
conception  from  the  Divine  itself,  and  the  glorification  of  His 
Human  thereby  ;  "  a  priest  forever  after  the  order  of  Melchizedeck," 
means  that  Divine  good  and  Divine  truth  go  forth  from  Him,  for 
the  Lord  as  priest  is  Divine  good,  and  as  king  of  holiness,  that  is, 
"  Melchizedeck,"  is  Divine  truth  {see  A.C.  n.  1725).    [5.]  In  Ezekiel: 


23S  APOCALYPSE    EXPLAINED. 

The  cherubim  "  stood  at  the  east  door  of  the  gate  of  the  house  ;  the 
glory  of  the  God  of  Israel  was  over  them  above  "  (x.  19). 

"  Cherubim  "  signify  the  Lord  in  respefl  to  providence  and  guard 
lest  He  be  approached  otherwise  than  by  the  good  of  love ;  "  the 
east  door  of  the  gate  of  the  house  "  signifies  approach;  "  the  house 
of  God"  is  heaven  and  the  church ;  the  "east"  is  where  the  Lord 
appears  as  a  sun,  thus  where  He  is  continually  as  morning ;  there- 
fore it  is  said  "the  glory  of  the  God  of  Israel  was  over  them 
above."     [6.]    In  the  same, 

The  angel  "  brought  me  to  the  gate  that  looketh  towards  the  east ;  and 
behold,  the  glory  of  the  God  of  Israel  came  from  the  way  of  the 

east ; . . .  .and  the  earth  was  enlightened  by  His  glory And 

the  glory  of  Jehovah  came  into  the  house  by  the  way  of  the  gate 
whose  face  is  toward  the  east"  (xliii.  i,  2,  4). 

Here,  in  the  internal  sense,  the  influx  of  the  Lord  into  those  who 
are  in  His  kingdom  and  church  is  described  ;  "the  God  of  Israel" 
is  the  Lord  in  respe(5l  to  the  Divine  Human  and  Divine  truth 
going  forth  therefrom  ;  "the  house  of  God"  is  His  kingdom  and 
the  church  ;  "glory"  is  Divine  truth  as  it  is  in  heaven  ;  "to  come 
by  the  way  of  the  east  into  the  house  "  means  from  the  sun,  where 

it  is  continually  in  its  morning.  (That  "  glory  "  is  Divine  truth  as  it  is  in 
heaven,  see  A.  C,  n.  4809,  5922,  8267,  8427,  9429  ;  that  "  the  house  of  God  "  is  heaven 
and  the  church  in  respedt  to  good,  and  "  temple  "  is  the  same  in  respedl  to  truth,  n. 
3720;  and  that  the  "  east,"  in  the  highest  sense,  is  the  Lord,  because  He  is  the  sun 
of  heaven,  which  is  always  in  its  rising  and  morning,  consequently  the  "  east  "  is  good 
of  love  from  Him,  see  n.  3708,  5097,  9668.)      [7.]     In  the  same, 

The  angel  afterwards  "brought  me  back  to  the  door  of  the  house,  where 
behold,  waters  issuing  out  from  under  the  threshold  of  the  house 
towards  the  east. . .  .shall  descend  into  the  plain  and  come  towards 
the  sea,  being  sent  forth  into  the  sea  that  the  waters  may  be  healed  ; 
whence  it  comes  to  pass  that  every  living  soul  that  creeps,  whither- 
soever the  rivers  come,  shall  live,  whence  there  is  exceeding  much 
fish,  because  these  waters  shall  come  thither,  and  they  are  healed, 
that  everything  may  live  whither  the  river  shall  come"  (xlvii.  i, 
8,9). 
Here  also,  the  influx  of  the  Lord  from  His  Divine  Human  with 
those  who  are  of  His  kingdom  and  church  is  described  by  pure 
correspondences.     By  "waters  issuing  out  from  under  the  thres- 
hold of  the  house  towards  the  east,"  Divine  truth  going  forth  from 
the  Lord  and  flowing  in  with  those  that  are  in  the  east,  that  is,  that 
are  in  good  of  love  to  Him,  is  described.    "  The  waters  shall  descend 
into  the  plain"  and  "into  the  sea,"  and  "the  waters  of  the  sea  are 
therefore  healed,"  signifies  influx  into  the  natural  man  and  into  the 
knowledges  which  are  therein  ;  the  "much  fish  therefrom  "  signifies 
truths  merely  known  in  the  natural  man  ;   that  "  everything  shall 
live  whither  the  river  shall  come"  signifies  that  they  should  have 


CHAP.    II.,  VERSE    28. — N.    I  79.  239 

life  from  Divine  truth.  That  such  things  are  hereby  signified  no 
one  can  see  except  from  the  internal  sense  of  the  Word,  yet  every 
single  expression  therein  involves  arcana  of  man's  regeneration  by 
the  Lord  ;  but  what  is  involved  in  each  expression  here  will  be  dis- 
closed in  explaining  chapter  xxii.,  verse  i,  2,  of  Apocalypse^  where 
like  things  are  mentioned.     [8.]    In  David  : 

"  I  have  wailed  for  Jehovah,  my  soul  doth  wait,.  . .  my  soul  looketh  for 
the  Lord  more  than  watchmen  for  the  morning,  watchmen  for  the 
morning  ; . . . .  for  with  Him  is  plenteous  redemption,  and  He  will 
redeem  Israel  "  {Psalm  cxxx.  5-8). 

Here  the  Lord's  coming  into  the  world,  and  His  reception  by  those 
that  are  in  good  of  love  are  treated  of.  The  Lord's  coming  is  sig- 
nified by  "  I  have  waited  for  Jehovah,  my  soul  doth  wait ....  for 
the  Lord, ....  for  with  Him  is  plenteous  redemption,  and  He  shall 
redeem  Israel ;"  and  His  reception  by  those  that  are  in  good  of 
love  is  signified  by  "more  than  watchmen  for  the  morning,  watch- 
men for  the  morning."  Here  "morning"  in  the  highest  sense 
signifies  the  Lord,  and  in  the  internal  sense  His  kingdom  and 
church  ;  and  "watchmen  for  the  morning"  signify  those  who  wait 
for  the  Lord's  coming,  who  are  those  that  are  in  good  of  love,  since 
to  those  the  Lord  is  "the  morning."  [9.]  That  "morning"  sig- 
nifies the  Lord's  coming  into  the  world  and  a  consequent  new 
church,  is  evident  from  the  following  passages.     In  Daniel: 

"  Unto  evening  and  morning,  two  thousand  three  hundred,  then  the  holy 

(sanclum)  shall  be  justified The  vision  of  the  evening  and 

the  morning,  which  has  been  told,  is  truth  "  (viii.  14,  26). 

" Evening"  signifies  the  last  time  of  the  former  church,  and  "  morn- 
ing" the  first  time  of  the  new  church,  thus  the  Lord's  coming.  In 
Isaiah: 

"Crying  to  me  from  Seir,  Watchman,  what  of  the  night?  watchman, 
what  of  the  night?  The  watchman  said,  The  morning  cometh,  and 
also  the  night"  (xxi.  11,  12). 

Here  also  the  Lord's  coming  is  treated  of;  "night"  is  the  last  time 
of  the  former  church,  and  "  morning"  the  first  of  the  new.     (What 

is  signified  by  "  calling  out  of  Seir,"  see  A.C.,  n.  4240,  4384.)      In  Ezekiel : 

"  The  end  is  come,  the  end  is  come the  morning  is  come  upon  thee, 

O  inhabitant  of  the  land  ;. . .  .behold  the  day  cometh,  the  morning 
is  gone  forth  "  (vii.  6,  7,  10). 

Here  likewise  the  Lord's  coming  and  the  end  of  the  former  church 
and  the  beginning  of  a  new  one  are  treated  of.  In  Zepha7iiah, 
where  similar  things  are  meant : 

"Jehovah.  . .  .in  the  morning,  in  the  morning,  He  shall  bring  His  judg- 
ment to  light,  nor  shall  He  fail"  (iii.  5). 


240  APOCALYPSE   EXPLAINED. 

[10.]  As  "morning"  signirtes  the  Lord,  His  coming,  also  His 
kingdom  and  church,  as  well  as  good  of  love  from  Him,  what  is 
meant  by  "morning"  in  the  following  passages  can  be  seen.  In 
David : 

"  Cause  me  to  hear  Thy  mercy  in  the  morning  "  {Psalm  cxliii.  8). 

In  the  same, 

"  I  will  sing  aloud  of  Thy  mercy  in  the  morning  "  {Psalm  lix.  16). 

In  the  same, 

"O  satisfy  us  in  the  morning  with  Thy  mercy  ;  that  we  may  rejoice  and 
be  glad  all  our  days  "  {Psalm  xc.  14). 

In  the  same, 

"O  Jehovah,  in  the  morning  shalt  Thou  hear  my  voice  ;  in  the  morning 
I  will  set  myself  in  order  for  Thee  "  {Psalm  v.  3). 

In  the  same, 

"God  is  in  the  midst  of  her  ; God  shall  help  her  at  the  return  of  the 

morning"  {Psalm  xlvi.  5). 

In  the  same, 

"  O  God,  my  God,  in  the  morning  do  I  seek  Thee  "  {Psahn  Ixiii.  r). 

In  Isaiah: 

"  In  the  day  shalt  thou  make  thy  plant  to  grow,  and  in  the  morning  shalt 
thou  make  thy  seed  to  blossom  "  (xvii.  11). 

In  the  same, 

"Jehovah,  be  Thou  their  arm  every  morning"  (xxxiii.  2). 

In  the  same, 

"The  Lord  Jehovah  hath  given  me  the  tongue  of  the  learned ;...  .he 
hath  awakened  me  every  morning"  (L  4). 

In  yeremiah: 

"  I  spake  unto  you  every  morning"  (vii.  13  ;  xi.  7 ;  xxv.  3,  4). 

From  the  signification  of  "morning"  it  can  be  seen  what  is  meant 
by  the  following : 

That  manna  fell  in  the  morning  {Exod.  xvi.  12,  13,  21) ; 
That  Jehovah  descended  in  the  morning  upon  Mount  Sinai  {Exod.  xix.  16) ; 
That  the  priest  kindled  wood  upon  the  altar  every  morning  and  placed 
thereon  the  whole  burnt-offering  {Lev,  vi.  12). 

Also  what  is  involved  in  the  command  respe(5ling  the  sacrifice  of 
the  passover, 

'"  Thou  shall  sacrifice  the  passover  ....  at  the  going  down  of  the  sun.  .... 
Then  thou  shalt  eat  it : . . . .  and  thou  shalt  look  to  the  morning, 
and  go  into  thy  tents  "  {Deut.  xvi.  6,  7). 


CHAP.   II..   VERSE  29. — N.    180.  24I 

"They  should  sacrifice  the  passover  when  the  sun  went  dowTi," 
because  "the  setting  of  the  sun"  signified  the  last  time  of  the 
church  ;  that  "they  should  look  to  the  morning"  signified  the  es- 
tablishment of  a  new  church,  thus  the  Lord's  coming.  These 
things  are  cited  that  it  may  be  known  what  is  signified  by  the 
"morning  star"  which  the  Son  of  man  would  give,  namely,  wis- 
dom and  intelligence,  from  the  Lord's  Divine  Human.  And  as 
those  who  accept  wisdom  and  intelligence  from  the  Lord  also  ac- 
cept Him,  for  the  Lord  is  in  the  wisdom  and  intelligence  that  are 
from  Him,  even  so  that  He  is  the  wisdom  and  intelligence  in 
them,  the  Lord  Himself  also  is  called  "the  Morning  Star"  in  the 
Apocalypse  : 

"I  am  the  root  and  the  ofifspring  of  David,  the  bright  and  morning  Star" 

(xxii.  16). 
(He  is  likewise  called  "a  Star,"  N'um.  xxiv.  17.) 

180.  [l^erse  2g.]  "He  thai  hath  an  ear  let  him  hear  what  the 
Spirit  saifh  to  the  churches"  signifies  l/ial  he  who  7i7idc?sta?ids 
should  hearken  to  what  Divine  truth  going  forth  from  the  Lord 
teaches  and  .'ays  to  those  who  are  of  His  church,  as  is  e\'ident  from 
what  was  said  and  shown  above  (n.  108),  where  there  are  like 
words. 


242  APOCALYPSE. 


A 


CHAPTER    III. 


ND  to  the  angel  of  the  church  in  Sardis  write, 
These  things  saith  He  that  hath  the  seven  spirits 
of  God,  and  the  seven  stars  :  I  know  thy  works, 
that  thou  hast  a  name  that  thou  livest,  and  art  dead. 

2.  Be  wakeful,  and  stablish  the  things  remaining  that 
are  about  to  die ;  for  I  have  not  found  thy  works  full 
beiore  God. 

3.  Remember,  therefore,  how  thou  hast  received  and 
heard,  and  take  heed,  and  repent ;  if,  therefore,  thou 
shalt  not  be  wakeful,  I  will  come  on  thee  as  a  thief,  and 
thou  shalt  not  know  in  what  hour  I  will  come  upon  thee. 

4.  Thou  hast  a  few  names  even  in  Sardis  that  have 
not  defiled  their  garments ;  and  they  shall  walk  with  me 
in  white,  for  they  are  worthy. 

5.  He  that  overcometh  shall  be  clothed  in  white  gar- 
ments ;  and  I  will  not  blot  his  name  out  of  the  book  of 
life  ;  and  I  will  confess  his  name  before  My  Father  and 
before  His  angels. 

6.  He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  to  the  churches. 

7.  And  to  the  angel  of  the  church  in  Philadelphia 
write.  These  things  saith  the  Holy,  the  True,  He  that 
hath  the  key  of  David,  He  that  openeth  and  no  one 
shutteth,  and  shutteth  and  no  one  openeth  : 

8.  I  know  thy  works  ;  behold,  I  have  given  before 
thee  an  opened  door,  and  no  one  is  able  to  shut  it ;  for 
thou  hast  some  power,  and  hast  kept  My  word,  and  hast 
not  denied  My  name. 

9.  Behold,  I  will  give,  from  the  synagogue  of  Satan, 


CHAPTER    III.  243 

of  those  sayinor  that  they  are  Jews  and  they  are  not, 
but  do  he  ;  behold  I  wiH  make  them  to  come  and  wor- 
ship at  thy  feet,  and  to  know  that  I  have  loved  thee. 

10.  Because  thou  hast  kept  the  word  of  My  endur- 
ance I  also  will  keep  thee  in  the  hour  of  temptation 
that  is  to  come  upon  the  whole  world,  to  try  them  that 
dwell  upon  the  earth. 

I  I.  Behold,  I  come  quickly;  hold  what  thou  hast, 
that  no  one  take  thy  crown. 

12.  He  that  overcometh  I  will  make  him  a  i)illar  in 
the  temple  of  My  God,  and  He  shall  go  out  thence  no 
more  ;  and  I  will  write  upon  him  the  name  of  My  God, 
and  the  name  of  the  city  of  My  God,  the  New  Jerusa- 
lem, which  is  coming  down  out  of  heaven  from  My 
God,  and  My  new  name. 

13.  He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  to  the  churches. 

14.  And  to  the  angel  of  the  church  of  the  Laodice- 
ans  write.  These  things  saith  the  Amen,  the  faithful  and 
true  Witness,  the  Beginning  of  the  working  of  God : 

1 5.  I  know  thy  works,  that  thou  art  neither  cold  nor 
hot ;  would  that  thou  wert  cold  or  hot. 

16.  So  because,  thou  art  lukewarm,  and  neither  cold 
nor  hot,  I  am  about  to  vomit  thee  out  of  My  mouth. 

17.  Because  thou  sayest,  I  am  rich  and  have  gotten 
riches,  and  have  need  of  nothing,  and  knowest  not  that 
thou  art  wretched  and  miserable  and  poor  and  blind 
and  naked : 

18.  I  counsel  thee  to  buy  of  Me  gold  tried  by  fire, 
that  thou  mayest  be  enriched  ;  and  white  garments,  that 
thou  mayest  be  clothed,  that  the  shame  of  thy  naked- 
ness be  not  manifest ;  and  anoint  thine  eyes  with  eye- 
salve,  that  thou  mayest  see. 

19.  As  many  as  I  love  I  reprove  and  chasten  ;  be 
zealous,  therefore,  and  repent. 

20.  Behold,  I  stand  at  the  door  and  knock  ;  if  any 


244  APOCALYPSE    EXPLAINED. 

one  hear  My  voice,  and  open  the  door,  I  will  come  in 
to  him,  and  will  sup  with  him,  and  he  with  Me. 

2  1.  He  that  overcometh,  I  will  give  to  him  to  sit 
with  Me  in  My  throne,  as  I  also  have  overcome  and 
am  sitting  with  My  Father  in  His  throne. 

2  2.  He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  to  the  churches. 

EXPOSITION. 

VERSES    1-6. 

Xol*  "And  to  the  angel  of  the  church  in  Sardis  write,  These  things  saith  He  that 
hath  the  seven  spirits  of  God,  and  the  seven  stars :  I  hnow  thy  wor/ts,  that  thou  hast  a  name 
that  thou  livest,  and  art  dead.  Be  wakeful,  and  stablish  the  things  remaining  that  are  about 
to  die ;  for  I  have  not  found  thy  works  full  before  God.  Remember,  therefore,  how  thou  hast 
received  and  heard,  and  take  heed,  and  repent ;  if,  therefore,  thou  shalt  not  be  wakeful,  I 
will  come  on  thee  as  a  thief,  and  thou  shalt  not  know  in  what  hour  I  will  come  upon  thee. 
Thou  hast  a  few  names  even  in  Sardis  that  have  not  defiled  their  garments  ;  and  they  shall 
walk  with  Me  in  white,  for  they  are  worthy.  He  that  overcometh  shall  be  clothed  in  white 
garments ;  and  I  will  not  blot  his  name  out  of  the  book  of  life  ;  and  I  will  confess  his 
name  before  IVIy  Father  and  before  His  angels.  He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches." 

1.  "And  to  the  angel  of  the  church  in  Sardis  write  "  signifies  t/wse  -who  live  a 

fnoral  but  tiot  a  spiritual  life,  because  they  have  little  regard  for  know- 
ledges of  spiritual  things  and  for  intelligence  and  wisdom  therefrom  [n. 
182]  ;  "These  things  saith  he  that  hath  the  seven  spirits  of  God"  sig- 
nifies the  Lord,  from  whom  are  all  the  truths  of  heaven  and  of  the 
church  [n.  183]  ;  "and  the  seven  stars  "  signifies  from  whom  are  all 
knowledges  of  truth  and  good  [n.  184]  ;  "/  know  thy  works"  signifies 
the  things  that  are  of  their  life  [n.  185]  ;  "that  thou  hast  a  name  that 
thou  livest,  and  art  dead,"  signifies  the  charadler  of  their  thought,  in 
that  they  think  thetnselves  to  be  alive  because  they  are  living  a  moral 
life,  when  yet  they  are  dead  [n.  186]. 

2.  "Be  wakeful"  signifies  that  they  should  acquire  for  thetnselves  life  [n.  187]  , 

"and  stablish  the  things  remaining  that  are  about  to  die  "  signifies  in 
order  that  the  things  that  belong  to  the  moral  life  may  be  vivified  [n. 
188]  ;  "for  /  have  not  found  thy  works  full  before  God"  signifies  that 
othenvise  the  Divine  is  not  in  the  moral  life  [n.  189]. 

3.  "Remember,  therefore,  how  thou  hast  received  and  heard,  and  take  heed," 

signifies  calling  to  mind  and  keeping  in  mind  lahat  the  Lord  teaches  in 
the  Word  [n.  190]  ;  "and  repent"  signifies  consequent  spiritual  life  [n. 
191];  "if,  therefore,  thou  shalt  not  be  wakeful,"  signifies  if  thou  dost 
not  acquire  spiritual  life  [n.  192]  ;  "/  will  come  on  thee  as  a  thief" 
signifies  the  unexpedled  time  of  death,  when  all  knowledges  acquired 
from  the  Word  that  have  not  received  spiritual  life  will  be  taken  away 
fn.  193] ;  "and  thou  shalt  not  know  in  what  hour  I  will  come  upon 
thee  "  signifies  ignorance  of  that  time  and  the  state  then  [n.  194]. 

4.  "Thou  hast  a  few  names  even  in  Sardis  that  have  not  defiled  their  gar- 

ments "  signifies  those  who  live  a  tnoral  life  from  a  spiritual  origin,  by 
applying  knowledges  of  truth  and  good  \_from  the  Word]  to  the  uses  of 
their  life  [n.  195] ;  "and  they  shall  walk  with  IVIe  in  white,  for  they  are 
worthy"  signifies  their  spiritual  life  which  they  have  by  means  of  know- 
ledges of  truth  and  good  from  the  Word  [n.  196]. 

5.  "He  that  overcometh  "  signifies  he  that  is  steadfast  even  until  death  [n.  197]  ; 

"shall  be  clothed  in  white  garments  "  signifies  intelligence  and  wisdom 


CHAP.   III.,  VERSE    I. — X.   182.  245 

accorJiui^  to  IrnlJn  and  their  reception  [n.  19S]  ;  "and  I  will  not  blot 
his  name  out  of  the  book  of  life"  signifies  that  they  -will  be  in  heaven, 
b:cause  they  are  fitted  for  it  [n.  199] ;  "and  I  will  confess  his  name 
before  My  Father  and  before  His  angels"  sif;;nifies  that  they  will  be  in 
Divine  ;;ocd  and  in  Divine  truth  therefrom  [n.  200]. 
6.  "He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches" 
sitjnilies  that  he  7C'ho  understands  shi.>uld  hearken  to  what  Divine  truth 
going  forth  from  the  Lord  teaches  and  says  to  those  who  are  of  His 
church  [n.  201]. 

182.  [Terse  I.]  "And  to  the  angel  of  the  church  in  Sardis 
write"  signifies  those  who  live  a  Dioral  but  not  a  spiritual  life, 
because  they  have  little  regard  for  kuowlcdges  of  spiritual  thirigs 
and  for  intelligence  aiid  wisdom  thercfrojn. — This  is  evident  from 
what  is  written  to  the  angel  of  this  church,  from  which,  when 
viewed  in  the  internal  or  spiritual  sense,  it  can  be  seen  tliat  those 
who  live  a  moral  but  not  a  spiritual  life,  because  they  have  little 
regard  for  knowledges  of  spiritual  things  and  for  intelligence  and 
wisdom  therefrom,  are  here  treated  of  But  before  unfolding  the 
spiritual  sense  of  the  things  that  follow,  it  is  necessary  to  explain 
and  make  clear  what  moral  life  is  and  what  spiritual  life  is,  also  what 
moral  life  from  spiritual  life  is,  and  what  moral  life  apart  from  spir- 
itual life.  Moral  life  is  a6ling  rightly,  sincerely,  and  justly  in  rela- 
tion to  others,  in  all  the  affairs  and  occupations  of  life ;  in  a  word, 
it  is  the  life  that  is  manifest  to  men,  because  it  is  the  life  lived  with 
them.  But  this  life  has  a  two-fold  origin  ;  it  is  either  from  love  of 
self  and  the  world,  or  it  is  from  love  to  God  and  love  towards  the 
neighbor.  [2.]  Moral  life  from  love  of  self  and  the  world  is  not 
in  itself  moral  life,  although  it  seems  to  be  moral ;  for  man  then 
a(5ls  rightly,  sincerely,  and  justly  for  the  sake  of  self  and  the  world 
only,  and  the  good,  sincere,  and  just  serve  him  as  means  to  an 
end,  which  is,  either  that  he  may  be  raised  above  others  and  rule 
over  them,  or  that  he  may  gain  wealth  ;  and  of  these  things  he 
thinks  when  he  is  thinking  in  his  spirit,  that  is,  by  himself  secretly  ; 
but  these  things  that  he  thinks  he  does  not  dare  to  avow  openly, 
because  they  would  destroy  the  good  opinion  others  have  of  him, 
and  thus  nullify  the  means  by  which  he  wishes  to  attain  his  ends. 
From  all  this  it  can  be  seen  that  there  lies  within  the  moral 
life  of  such  a  man  no  other  purpose  than  to  acquire  all  things 
in  preference  to  others,  thus  that  he  wishes  to  have  all  others 
serve  him,  or  to  gain  possession  of  the  goods  of  others  ;  from  which 
it  is  evident  that  his  moral  life  is  not  in  itself  a  moral  life  ;  for  if  he 
should  gain  what  he  aims  at,  or  what  he  has  as  an  end,  he  would 
make  others  his  slaves,  and  would  rob  them  of  their  goods.  And 
as  all  means  savor  of  the  end,  and  in  their  essence  are  of  the  same 
quality  as  their  ends,  for  which  reason  they  are  called  intermediate 


246  APOCALYPSE   EXPLAINED. 

ends,  therefore  such  a  life,  regarded  in  itself,  is  nothing  but  crafti- 
ness and  fraud.  And  this  becomes  clearly  evident  in  the  case  of 
those  who  disregard  these  restraining  considerations,  as  they  do 
when  engaged  in  law-suits  against  their  fellows,  when  they  desire 
nothing  so  much  as  to  subvert  justice,  and  secure  the  good-will  of 
the  judge  or  the  favor  of  the  king,  and  this  secretly,  that  they  may 
deprive  others  of  their  goods  ;  and  when  they  succeed  they  rejoice 
in  spirit  and  in  heart.  This  is  still  more  evident  in  the  case  of 
kings  who  place  honor  in  wars  and  victories,  in  their  finding  the 
highest  joy  of  their  hearts  in  subjugating  provinces  and  kingdoms, 
and  where  resistance  is  made,  in  depriving  the  vanquished  of  all 
their  goods,  and  even  of  life.  Such  also  is  the  delight  of  many  who 
engage  at  such  times  in  military  service.  This  becomes  still  more 
evident  with  all  of  this  chara6ler  when  they  become  spirits,  which 
takes  place  as  soon  as  the  body  dies.  As  they  then  think  and  adl 
from  their  spirit,  they  rush  into  every  wickedness  in  accordance 
with  their  love,  however  morally  they  may  have  lived  in  appear- 
ance while  in  the  world.  [3.]  But  spiritual  life  is  wholly  different, 
because  it  has  a  different  origin.  It  is  from  love  to  God  and 
love  towards  the  neighbor.  Consequently,  the  moral  life  also  of 
those  who  are  spiritual  is  different,  and  is  a  truly  moral  life ;  for 
these,  when  they  think  in  their  spirit,  that  is,  when  they  are  think- 
ing secretly  by  themselves,  do  not  think  from  self  and  the  world, 
but  from  the  Lord  and  heaven ;  for  the  interiors  of  their  minds, 
that  is,  of  their  thought  and  will,  are  a6lually  elevated  by  the  Lord 
into  heaven,  and  are  there  conjoined  to  Him  ;  thus  the  Lord  flows 
into  their  thoughts,  intentions,  and  ends,  and  both  governs  them 
and  withdraws  them  from  their  proprmni  [what  is  their  own], 
which  is  solely  from  the  love  of  self  and  of  the  world.  The  moral 
life  of  such  persons  is,  in  appearance,  like  the  moral  life  of  those 
described  above,  and  yet  it  is  spiritual,  because  it  is  from  a  spir- 
itual origin.  Their  moral  life  is  simply  an  effe6l  of  spiritual  life, 
which  is  the  efficient  cause,  thus  the  origin.  For  they  adl  rightly, 
sincerely,  and  justly  with  their  fellows  from  fear  of  God  and  from 
love  of  the  neighbor ;  in  these  loves  the  Lord  keeps  their  mind 
and  disposition  (mentem  etanimum) ;  Consequently  when  they  become 
spirits,  which  takes  place  when  the  body  dies,  they  think  and  adt 
intelligently  and  wisely,  and  are  raised  up  into  heaven.  Of  these 
it  may  be  said,  that  with  them  every  good  of  love  and  every  truth 
of  faith  flows  in  out  of  heaven,  that  is,  through  heaven  from  the 
Lord.  But  this  is  not  true  of  those  described  above ;  for  their 
good  is  not  the  good  of  heaven,  nor  is  their  truth  the  truth  of 
heaven  ;  but  what  they  call  good  is  the  delight  of  the  lust  of  the 
flesh,  and  it  is  falsity  therefrom  that  they  call  truth  ;    these  flow 


CHAP.   III.,   VERSE   I. — N.    lS3[rt].  247 

into  them  from  self  and  the  world.  From  this  it  can  also  be 
known  what  moral  life  from  spiritual  life  is,  and  what  moral  life 
apart  from  spiritual  life  is  ;  namely,  that  moral  life  from  spiritual 
life  is  truly  moral  life,  which  might  be  called  spiritual,  since  it  has 
its  cause  and  origin  in  the  sj)iritual ;  but  that  moral  life  apart 
from  spiritual  life  is  not  moral  life,  and  might  be  called  infernal,  for 
so  far  as  love  of  self  and  of  the  world  is  dominant  in  it,  so  far  it  is 
fraudulent  and  hypocritical.  [4.]  From  what  has  now  been  said, 
tlie  character  of  external  sandlity  may  be  inferred  (by  which  is 
meant  worship  in  churches,  prayers,  and  bodily  postures),  with 
such  as  are  in  love  of  self  and  of  the  world,  and  yet  in  appear- 
ance live  a  moral  life,  namely,  that  nothing  of  these  goes  up  to 
heaven  and  is  heard  there,  but  that  they  flow  out  from  some 
thought  of  the  external  or  natural  man,  and  thus  from  the  mouth 
into  the  world.  For  the  interior  thoughts  of  such,  which  are  of  their 
very  spirits,  are  full  of  craftiness  and  fraud  against  the  neighbor  ; 
and  )'et  it  is  through  interiors  that  there  is  elevation  into  heaven. 
Moreover,  their  worship  in  churches,  and  prayers,  and  postures  at 
such  times,  are  the  result  of  habit  from  infancy,  and  are  therefore 
conventional,  or  they  are  from  a  principle  that  such  external  things 
are  all  that  is  necessary  to  salvation,  or  they  are  a  consequence  of 
the  cessation  of  their  business  at  home  and  abroad  oh  holy  days, 
or  of  a  fear  of  being  regarded  as  irreligious  by  their  acquaintances. 
But  worship  with  those  who  live  a  moral  life  from  a  spiritual  origin 
is  wholly  different,  for  it  is  truly  a  worship  of  God,  for  their  pray- 
ers are  raised  up  to  heaven  and  are  heard,  for  the  Lord  leads  their 

prayers  through  heaven  to  Himself.  (More  may  be  seen  on  these  sub- 
jects in  Heaven  and  Hell,  n.  468,  484,  529,  530-534;  and  above,  n.  IO7.)     These 

things  are  premised,  because  what  is  written  to  the  angel  of  this 
church  treats  of  those  who  live  a  moral  but  not  a  spiritual  life,  for 
the  reason  that  they  have  little  regard  for  knowledges  of  spiritual 
things. 

i83[ct],  "These  things  saith  He  that  hath  the  seven  spirits 
of  God"  signifies  the  Lo7-d fro7n  whom  are  all  the  truths  of  heaven 
and  of  the  church. — It  is  the  Lord  who  is  meant,  because  it  is 
the  Son  of  man  who  said  these  things,  as  well  as  those  said  to 
the  angels  of  the  other  churches ;  and  the  Son  of  man  is  the 
Lord  in  respe6l  to  the  Divine  Human  (see  n.  63,  151).  By  "the 
seven  spirits  of  God  "  all  the  truths  of  heaven  and  of  the  church 
are  meant,  because  "the  SjMrit  of  God"  in  the  Word  signifies 
Divine  truth  going  forth  from  the  Lord.  "Spirit"  is  mentioned 
in  many  passages  in  the  Word,  and  "spirit,"  in  reference  to  man, 


248  APOCALYPSE  EXPLAINED. 

signifies  Divine  truth  received  in  the  life,  thus  it  signifies  man's 
spiritual  life;  but  in  reference  to  the  Lord,  by  "Spirit"  is  meant 
the  Divine  that  goes  forth  from  Him,  which  is  designated  by  the. 
general  term  Divine  truth.  But  since  few  at  this  day  know  what 
is  meant  by  "spirit"  in  the  Word,  I  will  first  show  by  passages 
from  the  Word  that  "spirit,"  in  reference  to  man,  signifies  Divine 
truth  received  in  the  life,  thus  man's  spiritual  life.  But  because 
there  are  two  things  that  constitute  man's  spiritual  life,  namely, 
good  of  love  and  truth  of  faith,  in  many  passages  in  the  Word 
mention  is  made  of  "heart  and  spirit,"  also  "heart  and  soul  ;"  and 
by  "  heart "  good  of  love  is  signified,  and  by  "spirit "  truth  of  faith  ; 
the  latter  is  also  signified  by  "soul,"  for  this  means  in  the  Word 
man's  spirit.  [2.]  That  "spirit,"  in  reference  to  man,  signifies 
truth  received  in  the  life,  is  clear  from  the  following  passages.  In 
Ezekiel: 

"  Make  you  a  new  heart  and  a  new  spirit ;  why  will  ye  die,  O  house  of 
Israel"  (xviii.  31). 

In  the  same, 

"A  new  heart  will  I  give  you,  and  a  new  spirit  will  I  give  in  the  midst 
of  you  "  (xxxvi.  26).    , 

And  ill  David : 

"  Create  for  me  a  clean  heart,  O  God,  and  renew  a  steadfast  spirit  in 

the  midst  of  me The  sacrifices  of  God  are  a  broken  spirit ;  a 

broken  and  contrite  heart  God  doth  not  despise  "  (/"jc/ot  li.  10, 17). 

In  these  passages  "heart"  signifies  good  of  love,  and  "spirit" 
truth  of  faith,  from  which  man  has  spiritual  life  ;  for  there  are  two 
things  that  make  the  whole  of  man's  life,  namely,  good  and  truth  ; 
these  two  when  united  in  man  make  his  spiritual  life.  [3.]  As 
"heart"  signifies  good,  and  "spirit"  truth,  both  received  in  the 
life,  so  "heart,"  in  the  contraiy  sense,  signifies  evil,  and  "spirit" 
falsity ;  for  most  expressions  in  the  Word  have  also  a  contrary 
sense.  In  this  sense  "heart"  and  "spirit"  are  mentioned,  in 
David : 

"A  generation  that  doth  not  set  its  heart  aright,  neither  is  its  spirit  stead- 
fast with  God"  {Psalm  Ixxviii.  8). 

And  in  Ezekiel: 

"Every  heart  shall  melt,. . .  .and  every  spirit  shall  droop"  (xxi.  7). 

In  Moses : 

"Jehovah  hardened  the  spirit"  of  the  king  of  Heshbon,  "and  made  his 
heart  obstinate  "  {Deut.  ii.  30). 


CMAT.    III.,   VliRSE    I. — N.    I^3[<?].  249 

In  Isaiah: 

"Conceive  chaff,  bring  forth   stubble;    your  spirit   fire  shall   devour" 
(xxxiii.  II). 

And  in  Ezckicl : 

"Woe  unto  the  foolish  proohets  that  go  away  after  their  own  spirit" 
(xiii.  3). 

In  the  same, 

"That  which  ascendeth  upon  your  spirit  shall  never  come  to  pass  "  (,xx. 
32). 

[4.]  From  this  it  is  clear  that  the  whole  of  man's  life  is  meant 
by  "heait  and  spirit;"  and  as  his  whole  life  refers  itself  to  these 
two,  namely,  good  and  trutli,  and  in  a  spiritual  sense,  love  and 
faith,  so  these  two  lives  of  man  are  meant  by  "  heart  and  spirit." 
From  tliis  also  it  is  that  "heart  and  spirit"  signify  the  will  and 
the  understanding  of  man  ;  since  these  two  faculties  in  man  make 
all  his  life ;  nowhere  else  than  in  these  has  man  life ;  and  for  the 
reason  that  the  will  is  the  receptacle  of  good  and  its  love  or  of 
evil  and  its  love,  and  the  understanding  is  the  receptacle  of  truth 
and  its  faith  or  of  falsity  and  its  faith  ;  and  as  has  been  said, 
all  things  with  man  refer  themselves  to  good  and  truth  or  to  evil 
and  falsity,  and  in  a  spiritual  sense  to  love  and  faith  (see  Doarine  oj 
the  New  Jerusalem, -a.  -zz-zi).  In  reference  to  man,  "spirit"  signifies 
truth  or  falsity,  and  man's  life  from  one  or  the  other ;  because  by 
"spirit"  is  meant  especially  the  spirit  that  is  in  man  and  that 
thinks,  and  it  thinks  either  from  truths  or  from  falsities.  But  as 
was  said  above,  there  are  two  things  that  make  the  life  of  man, 
understanding  and  will ;  the  life  of  the  understanding  is  to  think 
either  from  truths  or  from  falsities,  and  the  life  of  the  will  is  to 
affe(5t  or  inflame  with  love  those  things  that  the  understanding 
thinks.  These  two  lives  of  man  correspond  to  the  two  lives  of  his 
body,  which  are  the  life  of  the  lung's  respiration  and  the  life  of  the 
heart's  pulse ;   it  is  by  this  correspondence  that  spirit  and  body 

in  man  are  united   (see  above,  n.  167;    and  Heaven  and  Hell,  n.  446,  447). 

[5.]  Because  of  this  correspondence  the  word  that  means  spirit  in 
the  Hebrew,  as  well  as  in  many  other  languages,  means  icind  or 
breath;  so  also  to  expire  [to  breathe  out]  is  expressed  by  the  term 
"to  give  up  the  spirit  [breath,  or  ghost];"  and  this  also  in  the 
Word  ;  as  in  David  : 

"  I  gathered  in  their  spirit,  it  expired  "  {Fsalm  civ.  29). 
In  Ezckiel : 

The  Lord  Jehovah  said  to  the  dry  bones,  "  Behold,  I  bring  spirit  in*o 


250  APOCALYPSE  EXPLAINED. 

you,  that  ye  may  live ;...  .and  the  Lord  Jehovih  said,  From  the 
four  winds  come,  O  spirit,  and  breathe  into  these  slain  ;.  . .  .and  the 
spirit  came  into  them,  and  they  revived"  (xxxvii.  5,  9,  10). 

In  the  Apocalypse  : 

"The  two  witnesses  were  slain  by  the  beast  that  cometh  up  out  of  the 
abyss,  but  "  after  the  three  days  and  a  half  the  spirit  of  life  from 
God  entered  into  them,  so  that  they  stood  upon  their  feet "  (xi. 
7.  ")• 

In  Luke  : 

Jesus,  taking  the  hand  of  the  dead  girl,  "called,  saying,  Maiden,  arise. 
Therefore  her  spirit  came  again,  and  she  rose  up  immediately " 
(viii.  54,  55). 

[6.]  When  these  passages  are  understood  it  can  be  seen  what 
"spirit"  signifies,  when  predicated  of  man,  in  many  places  in  the 
Word,  of  which  I  will  cite  only  these.     In  yohn  : 

"  Except  one  be  born  of  water  and  of  spirit  he  cannot  enter  into  the 
kingdom  of  God.  . . .  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  knowest  not  whence  it  cometh  and 
whither  it  goeth  ;  so  is  every  one  that  is  born  of  the  spirit "  (iii. 

5.8). 

In  the  same, 

The  Lord  breathed  on  the  disciples,  and  said,  "  Receive  ye  the  Holy 
Spirit"  (xx.  22). 

And  in  the  book  of  Ge^iesis  : 

"Jehovah.  . .  .breathed  into  man's  nostrils  the  breath  of  lives"  (ii.  7) ; 

besides  other  places.  [7.]  That  "spirit,"  in  the  spiritual  sense, 
signifies  truth,  and  man's  life  therefrom,  which  is  intelligence,  is 
clear  from  the  following  passages.     In  John  : 

"  The  hour  cometh,  and  now  is,  when  the  true  worshippers  shall  worship 
the  Father  in  spirit  and  in  truth"  (iv.  23). 

In  Daniel: 

In  him  "was  an  excellent  spirit  of  knowledge  and  understanding 

I  have  heard  of  thee  that  the  spirit  of  God  is  in  thee,  and  that 
light  and  understanding  and  excellent  wisdom  is  found  in  thee" 
(v.  12,  14). 

In  Moses : 

"  Thou  shalt  speak  to  all  the  wise  in  heart,  whom  I  have  filled  with  the 
spirit  of  wisdom  "  {Exod.  xxviii.  3). 

In  Luke: 

John  "grew,  and  waxed  strong  in  spirit"  (i.  80). 

And  concerning  the  Lord : 


CHAP.   III.,  VERSE   I. — N.   lS5[(J].  25 1 

"  The  child  "  Jesus  "  grew,  and  waxed  strong  in  spirit,  and  was  filled  with 
wisdom  "  (ii.  40). 

[6.]  [8.]  When  it  is  known  what  "spirit,"  in  reference  to  man, 
sig^nifies,  it  can  be  known  what  it  signifies  in  respecfl  to  Jehovah  or 
the  Lord,  to  whom  are  attributed  all  things  that  a  man  has,  as 
face,  eyes,  ears,  arms,  hands,  also  heart  and  soul,  and  thus  spirit, 
which  in  the  Word  is  called  "the  spirit  of  God,"  "the  spirit  of 
Jehovah,"  "the  spirit  of  His  nostrils,"  "the  sjjirit  of  His  mouth," 
"the  spirit  of  tiuth,"  "the  spirit  of  holiness,"  and  "the  Holy 
Spirit."  That  "spirit"  means  Divine  truth  going  forth  from  the 
Lord  is  plain  from  many  passages  in  the  Word.  Divine  truth 
going  forth  from  the  Lord  is  "  the  spirit  of  God,"  because  from 
it  men  have  all  their  life ;  and  those  who  receive  that  Divine  truth 
in  faith  and  life  have  heavenly  life.  That  this  is  "the  spirit  of 
God"  the  Lord  Himself  teaches.     In  yoJm  : 

"The  words  that  I  speak  unto  you  are  spirit  and  are  life  "  (vi.  63). 

In  Isaiah  : 

"  There  shall  go  forth  a  shoot  out  of  the  stock  of  Jesse  ; . . . .  the  spirit  of 
Jehovah  shall  rest  upon  Him,  the  spirit  of  wisdom  and  understand- 
ing, the  spirit  of  counsel  and  might"  (xi.  i,  2). 

In  the  same, 

"I  have  given  My  spirit  upon  him  :  he  shall  bring  forth  judgment  to  the 
nations  "  (xlii.  i). 

In  the  same, 

"  He  shall  come  like  a  flood  ;  the  spirit  of  Jehovah  shall  lift  a  standard 
against  Him"  (lix.  19). 

In  the  same, 

"The  spirit  of  the  Lord  Jehovih  is  upon  me,  therefore  Jehovah  hath 
anointed  me  to  preach  good  tidings  to  the  poor"  (Ixi.  i). 

In  yo/ifi  : 

"  He  whom  the  Father  hath  sent  speaketh  the  words  of  God,  for  not  by 
measure  hath  God  given  the  spirit "  (iii.  34). 

These  things  are  said  of  the  Lord.     [9.]    That  the  Holy  Spirit  is 
Divine  truth  going  forth  from  the  Lord  can  be  seen  in  yh/in  : 

"  I  tell  you  the  truth  ;  it  is  expedient  for  you  that  I  go  away ;  for  if  I  go 
not  away  the  Comforter  will  not  come  unto  you ;  but  if  I  go  away 

I  will  send  Him  unto  you When  He,  the  Spirit  of  truth,  is 

come,  He  shall  guide  you  into  all  truth  ;  He  shall  not  speak  from 
Himself,. . .  .but  He  shall  take  of  Mine,  and  shall  declare  it  unto 
you"  (xvi.  7,  13,  14). 

That  "the  Comforter  CParaclete)"  here  is  Di\ine  truth  going  fortli 


252  APOCALYPSE   EXPLAINED. 

from  the  Lord  is  plainly  evident,  for  it  is  said  that  the  Lord  tlim- 
self  spake  to  them  the  "truth,"  and  declared  that,  when  He  should 
go  away.  He  would  send  the  Comforter,  the  "Spirit  of  truth,"  who 
should  "lead  them  into  all  truth,"  and  that  He  would  "not  speak 
from  Himself,"  but  from  the  Lord.  It  is  said  "  He  shall  take  of 
Mine,"  because  Divine  truth  goes  forth  from  the  Lord,  and  what 
goes  forth  is  called  "  Mine ;"  for  the  Lord  Himself  is  Divine  Love, 
and  what  goes  forth  from  Him  is  Divine  truth,  thus  is  His  (see 

Heaven  and  Hell,  n.  139,  140,  and  the  preceding  numbers  ;  and  Do£lrine  of  the  New 

yerusalem.  n.  207).  "Being  Sent"  and  "sending"  mean  going  out 
and  going  forth  (see  A.c,  n.  2397,  4710,  6831, 10561) ;  the  same  is  meant 
here  by  "I  will  send  Him  to  you."  That  "the  Comforter"  is  the 
Holy  Spirit  is  evident  in  yo/ui  : 

"  The  Comforter,  the  Holy  Spirit He  shall  teach  you  all  things  " 

(xiv.  26). 

[lO.]    In  the  same, 

Jesus  cried  with  a  loud  voice,  "saying,  If  any  man  thirst,  let  him  come 
unto  Me,  and  drink.  He  that  believeth  on  Me,  as  the  Scripture 
saith,  out  of  his  belly  shall  flow  rivers  of  living  water.  This  He 
saith  of  the  spirit  which  they  that  believe  on  Him  were  to  receive  ; 
the  Holy  Spirit  was  not  yet,  because  Jesus  was  not  yet  glorified  " 
(vii.  37-39)- 

It  is  clear  from  this  that  the  Holy  Spirit  is  Divine  truth  going 
forth  from  the  Lord,  which  flows-in  with  man,  both  immediately 
from  the  Lord  Himself  and  mediately  through  angels  and  spir- 
its;  for  the  Lord  says  first,  that  "he  who  believes  on  Him,  out 
of  his  belly  shall  flow  rivers  of  living  water,"  and  then  that  "He 
spake  this  of  the  spirit  which  they  were  to  receive  ;"  for  "water," 
in  the  spiritual  sense,  signifies  truth,  and  "rivers  of  living  water," 
Divine  truth  from  the  Lord  in  abundance  ;  the  same  is  therefore 

meant  by  "  the  spirit  which  they  were  to  receive."  (That  "  water  "  sig- 
nifies truth,  and  "living  water"  Divine  truth,  see  above,  n.  71  •)  And  as  Divme 
truth  goes  forth  from  the  glorified  Human  of  the  Lord,  and  not 
immediately  from  His  Divine  itself,  for  this  in  itself  was  glorified 
from  eternity,  so  it  is  here  said,  "The  Holy  Spirit  was  not  yet, 
because  Jesus  was  not  glorified."  That  to  "glorify"  is  to  make 
Divine,  and  that  the  Lord  fully  glorified  His  Human,  that  is,  made 
it  Divine  by  His  last  temptation  and  vi6lory  on  the  cross,  see  Doc- 
trine of  the  New  Jerusalem  (n.  293-295, 300-306). 

[c]  [II.]  It  is  greatly  wondered  at  in  heaven  that  the  man  of 
the  church  is  not  aware  that  the  Holy  Spirit,  which  is  Divine  truth, 
goes  forth  from  the   Lord's  Human,  and  not  immediately  from 


CHAT.    III.,   VERSE    I. — N.    I.S3[<"].  253 

His  Divine,  when  tlie  doctrine  received  in  the  wliole  Christian 
world  teaches  that 

As  is  the  Father  so  also  is  the  Son,  uncreate,  infinite,  eternal, 
omnipotent,  God,  Lord;  neither  of  them  first  or  last,  nor  j^rcatest 
or  least.  Christ  is  God  and  man  :  God  from  the  nature  of  the 
Father,  and  man  from  the  nature  of  the  mother;  but  although  He 
is  God  and  man.  yet  they  are  not  two,  but  one  Christ;  He  is  one, 
not  by  chan-^ini;  the  Divine  into  the  Human  but  the  Divine  took 
the  Human  to  itself.  He  is  altogether  one,  not  by  a  mingling  of 
two  natures,  but  He  is  a  single  person,  because  as  body  and  soul  are 
one  man,  so  God  and  man  is  one  Christ.  (This  from  the  Creed  of 
Af/uinasiies.) 

Now  as  the  Divine  and  the  Human  of  the  Lord  are  not  two, 
but  a  single  person,  and  are  united  as  soul  and  body,  it  may  be 
known  that  the  Divine  which  is  called  the  Holy  Spirit  goes  out 
and  forth  from  His  Divine  through  the  Human,  thus  from  the 
Divine  Human  ;  for  nothing  whatever  can  go  forth  from  the  body 
except  from  the  soul  through  the  body,  since  all  the  life  of  the 
bodv  is  from  its  soul.  And  since  "As  is  the  Father  so  is  the  Son, 
uncreate,  infinite,  eternal,  omnipotent,  God  and  Lord,  and  neither 
of  them  is  first  or  last,  nor  greatest  nor  least,"  it  follows  that  the 
proceeding  Divine,  which  is  called  the  Holy  Spirit,  goes  forth  from 
the  Divine  itself  of  the  Lord  through  His  Human,  and  not  from 
another  Divine  that  is  called  the  Father ;  for  the  Lord  teaches  that 
He  and  the  Father  are  one,  and  that  the  Father  is  in  Him,  and  He 
in  the  Father  (see  below,  n.  200).  But  the  reason  why  most  of 
those  in  the  Christian  world  think  otherwise  in  their  hearts,  and  so 
believe  otherwise,  is,  the  angels  said,  because  they  think  of  the 
Lord's  Human  as  separate  from  His  Divine,  although  this  is  con- 
trary to  the  do6\rine  which  teaches  that  the  Divine  and  Human 
of  the  Lord  are  not  two  persons,  but  a  single  person,  and  united 
as  soul  and  body.  That  this  should  be  the  do6lrine  of  the  whole 
Christian  world  was  provided  by  the  Lord,  because  it  is  the  essen- 
tial of  the  church,  and  the  essential  of  the  salvation  of  all.  But 
they  have  divided  the  Divine  and  the  Human  of  the  Lord  into 
two  natures,  and  have  said  that  the  Lord  is  God  from  the  nature 
of  the  Father,  and  man  from  the  nature  of  the  mother,  because 
they  do  not  know  that  when  the  Lord  fully  glorified  His  Human, 
He  put  off  the  human  from  the  mother,  and  put  on  a  Human 

from  the  Father  (according  to  what  is  shown  in  The  Dodnne  0/ (he  New  Jeru- 
salem, n.  295.  That  this  distineflion  was  made  in  a  certain  council,  by  those  who 
were  there,  for  the  pope's  sake,  that  he  might  be  acknowledged  as  the  Lord's  vicar, 

see -^.C,  n.  4738).     [I2.]    That  the  "spirit  of  God"  is  Divine  truth, 


254  APOCALYPSE    EXPLAINED. 

and  therefore  spiritual  life  to  the  man  who  receives  it,  is  furtlier 
evident  from  these  passages.     In  Micah  : 

"  I  am  full  of  power  with  the  spirit  of  Jehovah  and  of  judgment "  (iii.  8). 

And  in  Isaiah : 

"I  will  pour  out  waters  upon  him  that  is  thirsty,  and  streams  upon  the 
dry  ground,  and  My  spirit  upon  thy  seed"  (xliv.  3). 

In  the  same, 

"In  that  day  shall  Jehovah  Zebaoth  be  for. . .  .a  spirit  of  judgment  to 
him  that  sitteth  on  judgment,  and  for  strength  to  them . .  .  "  (xxviii. 
5,6). 

Jn  Ezekiel : 

"And  ye  shall  know.  . .  .that  I  will  put  My  spirit  in  you  that  ye  may 
live  "  (xxxvii.  14). 

In  Joel: 

"  I  will  pour  out  My  spirit  upon  all  flesh,. . .  .and  upon  the  servants  and 
upon  the  handmaids  "  (ii.  28,  29). 

In  the  Apocalypse : 

"  The  testimony  of  Jesus  is  the  spirit  of  prophecy  "  (xix.  10). 

Since  the  "spirit  of  God"  signifies  Divine  truth,  it  is  called 

"  The  spirit  of  the  mouth  of  Jehovah  "  {Psalm  xxxiii.  6)  ; 

"The  spirit  of  His  lips"  {Isa.  xi.  4) ; 

"  The  breath  of  God,"  and  "  the  spirit  of  His  nostrils  "  {Lam.  iv.  20 ;  Psalm 

xviii.  15  ;   yob  iv.  g). 

Again  in  Matthew ; 

John  said,  "  I  baptize  you  with  water  unto  repentance  ;  but  He  that  com- 
eth  after  me,. . . .  He  shall  baptize  you  with  the  Holy  Spirit  and  with 
fire  "  (iii.  11). 

In  the  spiritual  sense,  "to  baptize"  signifies  to  regenerate;  the 
"Holy  Spirit"  is  Divine  truth,  and  "fire"  Divine  good.     (That  to 

"  baptize  "  signifies  to  regenerate,  see  above,  n.  71 ;   and  that  "  fire"  signifies  good 

of  love,  n.  68.)  [13.]  From  all  this  it  can  now  be  seen  what  is 
meant  by  the  words  of  the  Lord  to  His  disciples, 

"  Go  ye baptize  into  the  name  of  the  Father,  and  of  the  Son,  and  of 

the  Holy  Spirit"  {Matt,  xxviii.  19). 

Here  "the  Father"  is  the  Divine  itself,  "the  Son"  is  the  Divine 
Human,  and  "the  Holy  Spirit"  is  the  proceeding  Divine  which  is 
Divine  truth  ;  thus  there  is  one  Divine,  and  yet  there  is  a  trine. 
That  this  is  so  the  Lord  teaches  in  yohn  : 

"  Henceforth  ye  know  "  the  Father,  "  and  have  seen  Him He  that 


niAr.  III.,  VF.RSE  I. — N.  1S4.  255 

seeth  Me  sceth  ilie  Father I  am  in  the  Father,  and  the  Fa- 
ther in  Me  "  (xiv.  7,  9,  10). 

[14.]  Since  the  proceediny^  Divine,  which  is  Divine  truth,  tlows- 
in  with  men  inimecHately,  as  well  as  mediately  throiiijh  angels  and 
spirits,  it  is  believed  that  the  Holy  Spirit  is  a  third  person,  distin6l 
from  the  two  called  Father  and  Son.  But  I  can  assert  that  no 
one  in  heaven  knows  any  other  Holy  Divine  than  Divine  truth 
going  forth  from  the  Lord.  And  since  Divine  truth  is  also  com- 
municated to  men  mediately  through  angels,  it  is  said  in  David, 

"Jehovah  God maketh  His  angels  spirits  "  {Psalm  civ.  i,  4). 

These  passages  have  been  cited  that  it  may  be  known  that  "the 
seven  spirits"  signify  all  truths  of  heaven  and  of  the  church  from 
the  Lord.  It  is  made  still  more  manifest  that  "  the  seven  spirits  " 
are  all  truths  of  hea\'en  and  of  the  church,  from  these  passages 
in  the  Apocalypse  : 

"  The  seven  lamps  of  fire  burning  before  the  throne  .  .  .  are  the  seven 
spirits  of  God  "  (iv.  5). 

And  again, 

"  In  the  midst  of  the  elders  a  Lamb  standing, ....  having  seven  horns, 
and  seven  eyes,  which  are  the  seven  spirits  of  God  sent  forth  into 
all  the  earth  "  (v.  6). 

It  is  plain  that  the  spirits  here  are  not  spirits,  from  the  fa<5l  that 
the  "lamps"  and  the  "eyes  of  the  Lamb"  are  called  spirits. 
"Lamps"  signify  Divine  truths,  and  "eyes"  understanding  of 
truth  ;  and  when  predicated  of  the  Lord,  His  Divine  wisdom  and 
intelligence  (see  above,  n.  152). 

184.  "And  the  seven  stars"  s'lgni  fies /rom  ivhom  are  all 
knowledges  of  truth  and  good. — This  is  e\'ident  from  the  signifi- 
cation of  "seven,"  as  meaning  fulness  and  all  things  (see  above,  n. 
20,  24),  also  from  the  signification  of  "stars"  as  meaning  know- 
ledges of  truth  and  good  (see  also  above,  n.  72).  It  is  said  to  tlie 
angel  of  this  church,  "These  things  saith  He  that  hath  die  seven 
spirits  of  God,  and  the  seven  stars,"  because  those  within  the 
church  who  are  living  a  moral  but  not  a  spiritual  life,  because 
they  have  litde  regard  for  knowledges  of  spiritual  things  and  for 
intelligence  and  wisdom  therefrom,  are  here  treated  of;  for  "the 
seven  spirits  of  God"  signify  all  the  truths  of  heaven  and  of  the 
church,  and  "  the  seven  stars  "  knowledges  of  truth  and  good  ;  and 
through  these  t\vo  come  all  intelligence  and  wisdom.  What  is 
written  to  the  angel  of  each  church  is  prefaced  by  something  re 


256  APOCALYPSE    EXPLAINED. 

spedling  the  Lord,  which  indicates  what  is  treated  of  (see  above 
n.  1x3). 

1$  B{.  "  /  know  thy  works  "  signifies  the  thhigs  that  are  of  their 
life. — This  is  evident  from  tlie  signification  of  "works,"  as  mean- 
ing the  things  that  are  of  man's  life,  both  the  good  and  the  evil. 
"  Works  "  signily  the  things  that  are  of  the  life  because  they  iire 
effedls  of  the  life,  for  they  come  out  of  the  life  of  every  one.  If 
the  life  is  good  the  works  are  good,  but  if  the  life  is  evil  the  works 
are  evil.  The  life  that  is  in  works  is  the  intention,  which  is  of 
the  will,  and  of  the  thought  therefrom  ;  and  this  life  is  the  life  of 
man's  spirit ;  for  it  is  the  spirit  in  man  that  intends  and  thinks. 
Without  this  life  in  works  they  would  be  only  motions  like  those 
of  an  automaton.  For  this  reason  the  wise  do  not  think  about 
works,  but  about  the  life  that  is  in  the  works,  namely,  about  the 
intention.  This  is  especially  true  of  the  angels  who  are  with  man  ; 
they  do  not  see  his  works,  they  see  only  the  intentions  of  his  mind, 
and  conclude  therefrom  what  the  man's  state  is.  From  this  it 
can  be  seen  that  "works  "  in  the  spiritual  sense  mean  the  life  ;  and 
as  the  life  of  man  is  di\^rse,  depending  mainly  upon  his  love, 
it  is  his  love  especially  that  is  signified  by  "works"  (see  above,  n. 
98,  116).  This  is  why  it  is  said  to  the  angel  of  each  church  in  die 
beginning,  "  I  know  thy  works  ;"  which  therefore  means  that  the 
Lord  knows  the  whole  life  of  man,  and  its  quality  in  respedl  to 
love. 

l86[#«].  "  That  thou  hast  a  name  that  thou  livest,  and  art 
dead,"  signifies  the  chara^cr  of  their  thought,  in  that  they  thitik 
themselves  to  be  alive,  because  they  are  living  a  uioral  life,  when 
yet  they  are  dead. — This  is  evident  from  the  signification  of 
"name,"  as  meaning  quality  of  state  (see  above,  n.  148)  ;  also  from 
the  signification  of  "  living,"  as  meaning  to  have  spiritual  life  (of 
which  presently)  ;  also  from  the  signification  of  "being  dead,"  as 
meaning  not  to  have  spiritual  life,  but  only  moral  life  without  it. 
This  is  "being  dead,"  because  in  the  Word  "life"  signifies  the  life 
of  heaven  in  man,  which  is  also  there  called  "life  eternal;"  while 
"death"  signifies  the  life  of  hell,  which  life  is  called  "death"  in  the 
Word,  because  it  is  privation  of  the  life  of  heaven.  Here,  there- 
fore, "thou  hast  a  name  that  thou  livest,  and  art  dead,"  signifies 
thinking  that  they  have  spiritual  life,  and  thus  are  saved,  because 
they  are  living  a  moral  life,  when  yet  they  are  spiritually  dead. 
But  how  this  is  to  be  understood  can  be  seen  from  what  was  said 
above  (n.  182)  of  each  life,  spiritual  and  moral,  namely,  that  moral 
life  apart  from  spiritual  life  is  a  life  of  love  of  self  and  love  of  the 


CHAP.    III.,   VERSE    I. — N.   lS6[<7].  257 

world,  while  moral  life  that  is  from  spiritual  life  is  a  life  of  love  to 
the  Lord  and  love  towards  the  neighbor ;  this  life  is  the  life  ol 
heaven,  but  the  other  life  is  what  is  called  spiritual  death.  When 
this  is  understood  (see  above,  n.  182,)  it  can  be  known  what  is 
meant  here  by  "being  alive  and  yet  being  dead."  [2.]  That 
"to  live,"  or  "being  alive,"  signifies  spiritual  life  in  man,  and  "be- 
ing dead"  deprivation  of  that  life,  and  damnation,  can  be  seen 
from  many  passages  in  the  Word,  of  which  I  will  cite  the  following. 
Thus  in  Ezekicl : 

"  When  I  shall  say  unto  the  wicked,  In  dying  thou  shalt  die,  and  thou 
shalt  not  give  him  warning,  nor  speak  to  dissuade  the  wicked  one 
from  his  evil  way,  that  he  may  be  made  alive,  the  wicked  shall  die 
in  his  iniquity,  ....  But  if  thou  shalt  give  warning  to  the  wicked, 
and  he  shall  not  turn  from  his  wickedness  nor  from  his  evil  way, 

he  shall  die  in  his  iniquity  ;  yet  hast  thou  delivered  thy  soul So 

if  thou  shalt  give  warning  to  a  righteous  man  that  he  sin  no  more, 
and  he  sin  not,  living  he  shall  live,  because  he  gave  heed  to  the 
warning"  (iii.  18-21). 

Here  "dying  he  shall  die"  is  to  perish  in  eternal  death,  which  is 
damnation,  for  it  is  said  of  the  wicked  ;  and  "living  he  shall  live" 
is  to  enjoy  eternal  life,  which  is  salvation,  for  it  is  said  of  those  who 
repent,  and  of  the  righteous.     [3.]    In  the  same, 

"  Ye  have  profaned  Me  with  My  people, ....  to  slay  the  souls  that  should 
not  die,  and  to  make  alive  the  souls  that  should  not  live,  whilst  ye 
lie  to  My  people,  to  them  that  hear  a  lie"  (xiii.  19). 

This  treats  of  the  falsification  of  truth,  which  is  meant  by  "  Ye  have 
profaned  Me  with  My  people,"  and  by  "ye  lie  to  the  people,  to 
them  that  hear  a  lie."  Here  "a  lie"  signifies  what  is  false,  and 
what  is  falsified.  "To  slay  the  souls  that  should  not  die"  is  to 
deprive  them  of  the  life  that  comes  from  truths ;  and  "  to  make 
alive  the  souls  that  should  not  live  "  is  to  persuade  tliem  that  life 
eternal  is  from  falsities.  That  this  is  here  meant  by  "  making  alive  " 
is  evident  from  the  preceding  verse.     [4.]    In  David  : 

"  Behold  the  eye  of  Jehovjh  is  upon  them  that  fear  Him, ....  to  deliver 
their  soul  from  dea  ii,  and  to  keep  them  alive  in  famine  "  {Fsalm 
xxxiii.  18,  19). 

In  the  same, 

"Thou  hast  deliveied  my  soul  from  death,  and  my  feet  from  stumbling 
that  I  may  walk  before  God  in  the  light  of  the  living"  {Psalm  Ivi 
13). 

In  Jeretniah  : 

"  Behold,  I  set  before  you  the  way  of  life  and  the  way  of  death  "  (xxi.  8). 


258  APOCALYPSE    EXPLAINED. 

In  yohn: 

Jesus  said  '  Verily,  verily,  I  say  unto  you,  he  that  heareth  My  Word  .... 
hath  eternal  life,  and  shall  not  come  into  condemnation,  but  shall 
pass  from  death  into  life  "  (v.  24). 

[5.]  It  is  clear  that  in  these  passages  "death"  means  damnation, 
and  "life"  salvation.  Because  "death"  is  damnation  it  is  also 
hell,  for  which  reason  hell  is  commonly  called  "death"  in  the 
Word,  as  in  these  passages.     In  Isaiah  : 

"  Hell  will  not  acknowledge  Thee,  nor  will  death  praise  Thee  ;  they  that 
go  down  into  the  pit  will  not  hope  respedling  Thy  truth.  The  living, 
the  living,  he  shall  acknowledge  Thee"  (xxxviii.  18,  19). 

In  the  same, 

"We  have  made  a  covenant  with  death,  and  with  hell  we  have  made 
vision  "  (xxviii.  15). 

In  Ho  sea  : 

"  I  will  ransom  them  from  the  hand  of  hell  ;  I  will  liberate  them  from 
death.  O  death,  I  will  be  thy  plague  '  O  hell,  I  will  be  thy  destruc- 
tion !"  (xiii.  14.) 

In  David : 

"  In  death  there  is  no  remembrance  of  Thee ;  in  hell  who  shall  give 
thanks  to  Thee?"  {Psalm  vi.  5.) 

In  the  same, 

"  The  cords  of  death  compassed  me, ....  and  the  cords  of  hell "  {Psalm 

xviii.  4,  5). 

In  the  same, 

"  Like  sheep  shall  they  be  laid  in  hell ;  death  shall  feed  them  "  {Psalm 
xlLx.  14). 

In  the  same, 

"Jehovah,  thou  hast  brought-up  my  soul  from  hell ;  Thou  hast  made  Me 
to  live  "  {Psalm  xxx.  3). 

In  the  Apocalypse  : 

"  A  pale  horse,  and  he  that  sat  upon  him  his  name  was  death,  and  hell 
followed  him  "  (vi.  8). 

And  in  another  place, 

"  Death  an-^  hell  were  cast  into  the  lake  of  fire  "  (xx.  14). 

[6.]    [6.1  As  "death"  signifies  damnation  and  hell,  its  nic^n- 
ing  in  the  following  passages  is  evident.     In  Isaiah : 

"  He  will  swallow  up  death  for  ever ;  and  the  Lord  Jehovih  will  wipe 
away  tears  from  off  all  faces  "  (xxv.  8). 


CHAP.    III.,    VLKSli    I  — X.    I86[rj.  259 

In  the  same, 

"That  he  might  give  the  wicked  to  their  sepulchre,  and  the  rich  in  their 
deaths"  (iiii.  9). 

In  David  : 

"  Jehovah, ....  Thou  liftest  me  up  from  the  gates  of  death"  {Psa/m  ix. 
13). 

In  the  same, 

"Thou  shalt  not  be  afraid  ....  for  the  arrow  that  fiieth  by  day, ....  nor 
for  the  death  that  wasteth  at  noonday  "  {J'sa/m  xci.  5,  6). 

In  yo/m  : 

"If  a  man  keep  My  word  he  shall  never  see  death"  (viii.  51). 

In  the  Apocalypse  : 

"  He  that  overcometh  shall  not  be  destroyed  in  the  second  death  "  (ii. 
II). 

In  another  place, 

"Many  men  died  of  the  waters,  because  they  were  made  bitter"  (viii. 
II). 

In  the  same, 

"The  second  angel  poured  out  a  vial  upon  the  sea,  and  it  became  blood 
as  of  one  dead,  whence  every  living  soul  died  in  the  sea"  (xvi.  3). 

[7.]  From  these  passages  it  can  be  seen  what  is  meant  by  "the 
dead,"  namely,  those  who  have  not  in  themselves  the  life  of  heaven, 
and  consequently  are  in  evils  and  in  falsities  therefrom.  These 
are  meant  also  in  the  following  passages.     In  David  : 

"They  joined  themselves  also  unto  Baal-peor,  and  ate  the  sacrifices  of 
the  dead  "  {Psalm  cvi.  28). 

In  the  same, 

"  He  hath  made  me  to  sit  in  darkness,  like  the  dead  of  eternity"  {Psalm 
cxliii.  3). 

In  Matthew  : 

One  of  His  disciples  said,  "  Lord,  suffer  me  first  to  go  and  bury  my  fa- 
ther. Jesns  said,  Follow  Me,  and  let  the  dead  bury  the  dead  "  (viii. 
21,  22). 

On  account  of  this  signification  of  "the  dead," 

The  sons  of  Aaron  were  forbidden  to  touch  any  dead  body  {Levit.  xxL 

2,  3.  II); 
Likewise  the  priests,  the  Levites  {Ezek.  xliv.  25) ; 
Likewise  the  Nazirite  {A^um.  vi.  6,  7) ; 
And  whoever  of  the  sons  of  Israel  touched  the  dead  must  be  cleansed 

by  the  water  of  separation  {Num.  xix.  11  to  the  end). 

[c]  [8.]  As  "death "  signifies  damnation  and  hell,  so  on  the  othei 


26o  APOCALYPSE  EXPLAINED. 

hand  "life"  signifies  salvation  and  heaven  ;  as  in  the  passages  that 
follow.     In  Matthew  : 

"Narrow  is  the  gate  and  straitened  is  the  way  which  leadeth  unto  life** 
(vii.  14). 

In  the  same, 

"  It  is  good  to  enter  into  life  with  one  eye,  rather  than  having  two  eyes 
to  be  cast  into  hell  fire  "  (xviii.  9). 

In  the  same, 

"If  thou  wilt  enter  into  life,  keep  the  commandments"  (xix.  17). 

In  yohn : 

"They  shall  come  forth;  they  that  have  done  good  unto  the  resurrec- 
tion of  life  "  (v.  2q). 

From  this  it  is  that  salvation  is  called  "  eternal  life  " 

(as  in  Matt.  xix.  16,  29  ;  xxv.  46;  Mark  x.  30,  31  ;  Luke  x.  25  ;  xviii.  18, 
30  ;  John  iii.  14-16,  36 ;  xvii.  2,  3 ;  and  other  places). 

For  the  same  reason  heaven  is  called  "the  land  of  the  living,"  as 

in  David : 

"  o  Jehovah, Thou  art  my  reliance,  my  portion  in  the  land  of  the 

living  "  {Psalm  cxlii.  5). 

In  the  same, 

"That  thou  mayest  see  the  good  of  Jehovah  in  the  land  of  the  living" 
{Psalm  xxvii.  13). 

In  the  same, 

"  O  bless  our  God,  ye  peoples who  places  our  soul  among  the  liv- 

ing  "  {Psalm  Ixvi.  8,  9). 

[9.]    That  the  Lord  alone  has  life  in  Himself,  and  that  every  man 

has  life  from  Him,  He  Himself  teaches  in  the  following  passages. 

In  'John  : 

"  As  the  Father  raiseth  the  dead  and  maketh  them  alive,  even  so  the  Son 
maketh  alive  whom  He  will Foras  the  Father  hath  life  in  Him- 
self, so  hath  He  given  to  the  Son  to  have  life  in  Himself  "(v.  21,  26). 

In  the  same, 

"Jesus  said,  I  am  the  resurrection  and  the  life ;  he  that  be-lieveth  in  Me, 
though  he  die,  shall  live  "  (xi.  25,  26). 

In  the  same, 

"  I  am  the  way,  the  truth,  and  the  life"  (xiv.  6). 

In  the  same, 

"  I  am  the  bread  of  life that  cometh  down  ou:  of  heaven,  and  giveth 

life  unto  the  world  "  (vi.  33,  35,  47.  48). 


CHAP.   III.,  VEKSE   I. — X.    iSGff].  261 

From  this  it  is  th;it  the  Lord  is  said  to  be  "  Living"  and  "the  Liv- 
ing One" 

{Apoc.  iv.  9,  10  ;  V.  14  ;  vii.  2  ;  x.  6). 

The  same  is  said  of  Jehovah  in  many  passages  in  the  prophets. 
[lO.l  And  as  the  Lord  is  life,  so  all  have  life  from  Him  ;  this  also 
the  Lord  teaches.     In  yohn  : 

"He  that  believeth  on  the  Son  hath  eternal  life;  but  he  that  believeth 
not  the  Son  shall  not  see  life  "  (iii.  36), 

In  the  same, 

Jesus  said,  "  I  came  that "  the  sheep  "  may  have  life I  give  unto 

them  eternal  life  "  (x.  10,  28). 

In  the  same, 

"  He  that  believeth  on  Me,  though  he  die,  shall  live"  (xi.  25,  26). 

In  the  same, 

"Ye  will  not  come  to  Me,  that  ye  may  have  life  "  (v.  40). 

[II.]  "  Life  "  signifies  the  Lord,  and  therefore  salvation  and  heaven, 
because  everything  of  life  is  from  one  only  Fountain,  and  that  only 
Fountain  of  life  is  the  Lord,  while  angels  and  men  are  merely 
forms  receiving  life  from  Him.  The  Life  itself  that  goes  forth  from 
the  Lord  and  fills  heaven  and  the  world,  is  the  life  of  His  love, 
and  in  heaven  this  appears  as  light,  and  because  this  light  is  life  it 
enlightens  the  minds  of  angels,  and  enables  them  to  understand 
and  be  wise.  From  this  it  is  that  the  Lord  calls  Himself  not  only 
"the  Life"  but  also  "the  Light."     As  in  John  : 

"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 

Word  was  God In  Him  was  life  ;   and  the  life  was  the  light 

of  men That  was  the  true  light,  which  lighteth  every  man 

coming  into  the  world  "  (i.  i,  4-12). 

In  the  same, 

Jesus  said,  "  I  am  the  light  of  the  world  ;  he  that  followeth  Me  shall  not 
walk  in  darkness,  but  shall  have  the  light  of  life  "  (viii.  12). 

In  David : 

Jehovah,  "with  Thee  is  the  fountain  of  life,  in  Thy  light  shall  we  see 
light "  {Psalm  xxxvi.  9). 

The  light  which  is  life  from  the  Lord  in  heaven  is  there  called 
Divine  truth,  because  it  shines  in  the  minds  of  those  who  are  there, 
and  thence  shines  before  their  eyes.  From  this  it  is  that  in  the 
Word  "light"  signifies  Divine  truth,  and  intelligence  and  wisdom 
therefrom,  and  that  the  Lord  Himself  is  called  "  the  Light."    (But  this 


262  APOCALYPSE  EXPLAINED. 

is  shown  more  fully  in  Heaven  and  Hell,  n.  126-140,  275,  which  see.)      [12.]    The 

Lord  is  the  source  (a  quo)  of  everything  of  life,  because  He  is  the  sun 
of  the  angelic  heaven,  and  the  light  of  that  sun  is  Divine  ti'uth, 
and  its  heat  is  Divine  good  ;  the  two  are  life.  From  that  origin 
is  life  in  heaven  and  in  the  world.  The  spiritual  that  flows  into 
nature,  and  gives  life  there,  is  from  no  other  source ;  but  it  gives 

life  according  to  reception.      (On  this  also  see  Heaven  and  Hell,  n.  116-125.) 

From  all  this  it  is  now  evident  why  it  is  that  the  Lord  calls 
Himself  "the  Life,"  and  why  it  is  that  those  are  said  to  have  life 
and  to  live  who  receive  light  which  is  Divine  truth,  from  the  Lord, 
and  why  those  who  do  not  receive  it  are  said  not  to  live,  but  to 

be  dead.  (That  there  is  one  only  Fountain  of  life,  and  that  the  Lord  is  that 
Fountain,  see  Heaven  and  Hell,  n.  9 ;  and  Doflrine  of  the  New  Jerusalem,  n. 
278.) 

l87[<l]«  IVerse  2.]  "Be  wakeful"  signifies  that  they  should  ac- 
quire for  themselves  life. — This  is  evident  from  the  signification  of 
"  being  wakeful,"  as  meaning  to  be  in  spiritual  life  ;  but  here,  since 
those  whose  life  is  moral  and  not  yet  spiritual  are  treated  of,  "  Be 
wakeful"  means  that  they  should  acquire  for  themselves  spiritual 
life.  This  life  is  meant  by  "wakefulness"  and  "being  awake,"  be- 
cause spiritual  life  is  to  moral  life,  apart  from  spiritual  life,  as  wake- 
fulness is  to  sleep,  or  as  the  noonday  light  is  to  the  evening,  and 
even  to  darkness.  But  that  this  is  so  is  not  known  or  perceived  by 
those  who  are  in  natural  life  alone,  neither  by  those  who  are  in  moral 
life  apart  from  spiritual  life,  which  life  also  is  natural  life.  They 
do  not  know  or  perceive  this,  because  they  are  in  natural  lumen 
only,  and  this  lumen  in  comparison  with  spiritual  light  is  as  the 
darkness  of  evening  to  the  light  of  noon-day.  Moreover,  to  such 
the  darkness  of  evening  seems  like  light ;  for  their  interior  sight, 
which  is  that  of  the  thought,  is  adapted  to  that  darkness,  just  as 
the  sight  of  owls,  bats,  and  other  birds  that  fly  by  night,  is  adapted 
to  the  evening  shades.  Consequently  they  believe  themselves  to  be 
in  light  because  they  are  able  to  reason,  when  in  fad  they  are  in 
darkness.  That  this  is  so  is  manifest  from  the  state  of  such  after 
death,  when  they  become  spirits.  They  then  believe,  when  with 
their  companions,  that  they  are  in  light,  because  they  not  only  see 
all  things  that  are  about  them,  but  also  are  able  to  think  and  talk 
about  any  matter  whatever ;  and  yet  their  light,  as  soon  as  the 
light  of  heaven  flows-in  upon  them,  is  changed  into  darkness, 
and  they  become  so  blind  in  respe6l  to  understanding  as  not  to 
be  able  to  think  at  all.  Moreover,  when  angels  who  are  in  the 
heavens  look  down  on  those  who  are  in  such  lumen,  they  see 
nothing  there  but  mere  darkness.     That  spiritual  life  compared 


CHAP.    III.,   VliRSE    2. — N.   Ib7[(^].  263 

with  moral  life  apart  from  spiritual  life  is  as  wakefulness  compared 
with  sleep,  can  be  further  seen  from  this,  that  those  who  are  in  spir- 
itual light  are  in  angelic  wisdom  and  intelligence,  which  is  such  as 
to  be  incomprehensible  and  inexpressible  to  those  who  are  in  nat- 
ural lumen  alone,  and  this  not  only  whilst  men  are  living  in  the 
world,  but  also  when  after  death  they  become  spirits,  and  when 
intelligence  and  wisdom  constitute  wakefulness.  From  this  it  can 
now  be  seen  that  "  Be  wakeful "  here  signifies  that  they  should  pro- 
cure for  themselves  spiritual  life. 

[ft.]    [2.]  To  "be  awake"  has  a  similar  signification  in  the  fol- 
lowing passages.     In  Matthew : 

"  Be  awake,  therefore,  for  ye  know  not  in  what  hour  your  Lord  cometh  ' 
(xxiv.  42). 

In  Mark  : 

"  Be  ye  awake,  for  ye  know  not  when  the  lord  of  the  house  cometh,  at 
evening,  or  at  midnight,  or  at  cock-crowing  ; .  . . .  lest,  coming  sud- 
denly, he  find  you  sleeping.  What  I  say  unto  you  I  say  unto  all. 
Be  awake  "  (xiii.  35-37). 

If  one  is  ignorant  of  the  internal  sense  of  the  Word  he  must  be- 
lieve that  diese  words  refer  to  the  last  judgment,  and  that  every 
one  should  be  prepared  for  that ;  but  man's  state  in  respefl  to  love 
and  faith  when  he  dies  is  what  they  refer  to,  for  then  is  his  judg- 
ment. "Evening,"  "night,"  and  "cock-crowing"  signify  such 
states;  "evening"  signifying  a  state  of  waning  faith  and  charity, 
which  is  man's  state  when  he  comes  into  the  exercise  of  his  own 
judgment,  and  is  extinguishing  in  himself  the  things  that  he  im- 
bibed in  childhood;  "night"  signifying  a  state  of  no  faith  or 
charity;  "cock-crowing"  or  "daylight"  the  state  when  faith  and 
charity  are  beginning,  that  is,  when  man  loves  truths  and  wishes 
to  be  reformed  by  them.  In  whatever  state  a  man  dies  he  re- 
mains, and  according  to  that  he  is  judged.  From  this  it  is  evident 
what  is  meant  by  "  Be  ye  awake,  lest  the  Lord  coming  suddenly 
find  you  sleeping.  What  I  say  unto  you  I  say  unto  all.  Be 
awake,"  namely,  that  "to  be  awake"  means  to  receive  life  from 
the  Lord,  which  life  is  spiritual  life,  and  that  "sleeping"  means  liv- 
ing a  natural  life  apart  from  a  spiritual  life.     (That  "evening"  signifies 

a  state  of  waning  fiith  and  charity,  see  .4. C.  n.  3056,3197,  3833,  8431,  10134,  10135  ; 
"  night "  a  state  of  no  faith  or  charity,  n.  221,  709,  2353,  6000,  7870,  7947  ;  and  "  day- 
break "  before  morning,  or  "  cock-crowing,"  the  state  when  faith  and  charity  are 
beginning,  n.  10134.)      [3.]    In  L,7cke  : 

"  Blessed  are  those  servants  whom  the  Lord  when  he  cometh  shall  find 
awake ;  verily  I  say  unto  you.  He  shall  gird  himself,  and  make 
them  sit  down  to  meat,  and  drawing  near  will  serv-e  them Be 


264  APOCALYPSE  EXPLAINED. 

ye  ready  ;  for  in  an  hour  that  ye  think  not  the  Son  of  man  wiD 
come"  (xii.  37,  40). 

Here  also,  those  that  are  awake  mean  those  who  are  spiritually 
awake,  that  is,  those  who  receive  spiritual  life  from  the  Lord,  for 
these  come  into  the  light  of  intelligence  and  wisdom  respe6ling 
Divine  truths ;  but  those  who  do  not  receive  spiritual  life  remain 
in  obscurity  and  thick  darkness  respe6ting  those  truths  ;  these, 
therefore,  are  asleep,  while  the  former  are  awake.  His  "girding 
himself,  making  them  sit  down  to  meat,  and  drawing  near  to  serve 
them,"  signifies  to  communicate  to  them  the  goods  of  heaven,  which 
are  all  from  the  Lord.     [4.]    In  Matthew  : 

"The  kingdom  of  the  heavens  is  likened  unto  ten  virgins. . .  .,  five  of 

them  were  wise,  and  five  were  foolish While  the  bridegroom 

tarried,  they  all  slumbered  and  slept ;. . .  .but  the  bridegroom  com- 
ing, they  all  arose  and  trimmed  their  lamps."  And  when  the  fool- 
ish came,  who  had  no  oil  in  their  lamps,  and  said,  "  Lord,  Lord,  open 
to  us,"  the  Lord  answered,  "  I  say  unto  you,  I  know  you  not.  Be 
awake,  therefore,  for  ye  know  neither  the  day  nor  the  hour  wherein 
the  Son  of  man  cometh"  (xxv.  1-13). 

By  "the  ten  virgins"  all  who  are  of  the  church  are  meant;  by 
"five"  some  of  them  are  meant;  this  is  what  these  numbers  sig- 
nify; by  "lamps"  things  of  faith  are  signified;  by  "oil"  things 
of  love.  By  "the  five  wise  virgins,"  therefore,  those  who  are  in 
love  and  in  faith  therefrom  are  meant ;  but  by  "  the  five  foolish 
virgins"  those  who  are  in  no  love,  but  in  faith  alone.  As  such 
are  in  no  spiritual  life  (for  only  those  who  are  in  love  and  charity 
have  spiritual  life,  because  they  only  are  in  faith),  so  because  such 
as  these  are  shut  out  of  heaven,  it  is  said  unto  them,  "I  say  unto 
you,  I  know  you  not."  From  this  it  is  most  evident  what  is  sig- 
nified by  "Be  awake,  therefore,  for  ye  know  neither  the  day  nor 
the  hour  wherein  the  Son  of  man  cometh,"  namely,  that  they 
should  receive  spiritual  life,  which  those  have  who  are  in  love  and 

in  faith  therefrom.       (These  things  may  be  seen  more  fully  explained  in  A.C., 

n.  4635-4638.)    [5.]    In  Ltike  : 

"  Be  wakeful,  therefore,  praying  at  every  season,  that  ye  may  be  accounted 
worthy  ta  escape  all  these  things  that  shall  come  to  pass,  and  to 
stand  before  the  Son  of  man  "  (xxi.  36). 

Here,  also,  "to  be  wakeful"  means  to  receive  spiritual  life;  "to 
pray  at  every  season"  signifies  to  prepare  oneself  [6.]  In  the 
Apocalypse  : 

"Behold,  I  come  as  a  thief.  Blessed  is  he  that  is  awake,  and  keepetb 
his  garments,  lest  he  walk  naked"  (xvi.  15). 

Here  again,  "  to  be  awake  "  signifies  to  receive  spiritual  life  from  the 


CHAT.    Ill  ,  VERSE   2. — N.    lS7[iJ].  265 

Lord,  as  is  e\'ident  from  its  beings  said,  "  Blessed  is  he  that  is  awake 
and  keepeth  his  garments,  lest  he  walk  naked;"  "garments" 
signifying  knowledges  of  truth  and  good  by  means  of  which  man 
has  spiritual  life  ;  and  "  to  walk  naked  "  signifying  life  without  such 
knowledges  as  means,  thus  life  not  spiritual  but  merely  natural. 

(That  "garments"  signify  knowledges  of  truth  and  good,  see  below,  n.  I95,  and 
that  by  "  naked  "  is  signified  deprivation  of  these,  see  ^.C,  n.  1073,  5433,  5954,  9960.) 
[7.]    In  Lamentations : 

"Arise,  cry  out  in  the  night,  in  the  beginniniL,'  of  the  watches  ;.  . .  .lift 
up  thy  hands  to  the  Lord  respedling  the  souls  of  thy  young  children, 
who  have  fainted  through  hunger  at  the  head  of  every  street "  (ii. 
19); 

here,  as  above,  "night"  signifies  a  state  of  no  faith  ;  "the  begin- 
ning of  the  watches"  signifies  the  state  when  faith  begins,  thus  a 
state  of  enlightenment,  which  comes  when  man  becomes  spiritual. 
By  "young  children"  are  meant  those  who  love  truths,  and  long 
for  them  ;  "  to  faint  through  hunger  at  the  head  of  every  street "  is 
to  be  deprived  of  spiritual  life  through  a  lack  of  the  knowledges  of 

truth  and  good.  (That  "hunger"  means  a  lack  of  knowledges  and  a  longing 
for  them,  see  A.C.,  n.  1460,  3364,  5277,  5279,  5281,  5300,  5360,  5376,  5893 ;  and  that 

"streets"  are  truths  of  dodirine,  n.  2336.)  [8.]  Because  " to  be  awake" 
signifies  to  receive  spiritual  life,  so  "sleeping"  signifies  natural  life 
apart  from  spiritual  life,  since  natural  life  compared  with  spiritual 
life  is  as  sleep  compared  with  wakefulness,  as  has  been  said  above. 
This  is  what  "sleeping"  signifies  in  Matthew : 

"  The  kingdom  of  the  heavens  is  like  unto  a  man  that  sowed  good  seed 
in  his  field  ;  but  while  men  slept  the  enemy  came  and  sowed  tares 
among  the  wheat  "  (xiii.  24,  25). 

In  yeremiah: 

"When  they  have  grown  warm,  I  will  set  their  feasts,  and  I  will  make 
them  drunken,  that  ....  they  may  sleep  the  sleep  of  an  age,  and  not 
awake"  (li.  39,  57). 

In  David  : 

"Consider  and  hear  me,  Jehovah  my  God!  lighten  mine  eyes  lest  I 
sleep  death  "  {Psalm  xiii.  3). 

In  the  same, 

"The  strong  in  heart  have  become  a  spoil,  they  have  slept  their  sleep ; 
....  before  Thy  rebuke  both  the  chariot  and  the  horse  have  fallen 
into  a  deep  sleep  "  {Psalm  Ixxvi.  5,  6). 

"  Chariot  and  horse  "  s/gnify  the  doctrine  of  the  church  and  under- 
standing of  do(5lrine  ;  these  are  said  "  to  fall  into  a  deep  sleep  "  when 
truths  are  lacking,  and  when  consequently  the  man  of  the  church 
is  without  spiritual  life  by  means  of  truths.     (That  "  chariots  and  horses' 

in  the  Word  si-jnify  dodtrine  and  the  intelledlual,  see  The  White  Hone,  n.  1-5). 


266  APOCALYPSE  EXPLAINED, 

i88.  "  And  stablish  the  things  remaining  that  are  about  to 
die"  signifies  in  order  that  the  things  that  belong  to  the  moral 
life  may  be  vivified. — This  is  evident  from  the  signification  of 
"  stablish ing,"  as  meaning  to  vivify  the  moral  life  by  means  of 
truths  ;  for  truths  from  the  Word  are  what  vivify  it ;  and  when  it  is 
vivified  it  is  also  stablished,  for  it  then  a6ls  as  one  with  the  spirit- 
ual life  ;  for  spiritual  life  and  moral  life  a6l  as  one  in  those  who  are 
spiritual,  as  will  and  adlion  do  ;  will  is  of  the  spiritual  man  and  its 
life,  and  action  is  of  the  moral  (see  above,  n.  182).  It  is  said, 
"  stablish  the  things  remaining  that  are  about  to  die,"  which  sig- 
nifies lest  the  moral  life  be  destroyed  by  evils  and  falsities  ;  for 
moral  life  apart  from  spiritual  life  is  nothing  else  than  natural  life  ; 
since  all  the  good  things  that  man  does  from  a  moral  life,  apart 
from  the  spiritual,  are  from  no  other  origin  than  love  of  self  and  the 
world,  that  is,  proprium.  [one's  own],  and  from  propriimi  [one's 
own]  nothing  flows  out  except  evil  and  falsity  ;  man,  indeed,  wishes 
to  be  esteemed  moral,  because  by  feigning  goodness,  sincerity,  and 
righteousness  in  outward  form,  he  may  gain  ends  that  have  respedl 
to  self  and  the  world.  From  this  it  is"that  all  things  pertaining  to 
him  are  in  themselves  dead,  that  is,  are  "about  to  die,"  unless  they 
are  made  alive  by  truths  and  goods,  which  may  bring  about  an 
opening  of  the  internal  spiritual  man  ;  for  it  is  by  this  means  that 
the  Lord  takes  away  the  evils  and  falsities  that  are  in  the  natural. 

189.  "For  I  have  not  found  thy  works  full  before  God"  sig- 
nifies that  otherwise  the  Divine  is  not  in  the  moral  life. — This  is 
evident  from  the  signification  of  "works,"  as  meaning  the  things 
of  life  (of  whkh  see  above,  n.  185)  ;  here  of  moral  life,  because 
that  is  here  treated  of;  also  from  the  signification  of  "not  full  be- 
fore God,"  as  meaning  that  the  Divine  is  not  in  that  life.  The  things 
of  moral  life,  which  are  here  signified  by  "works,"  are  said  to  be 
"full  before  God,"  when  they  are  from  a  spiritual  origin,  but  "not 
full"  when  they  are  not  from  that  origin  ;  for  moral  life,  which  is 
the  external  life  of  man,  must  be  either  from  a  spiritual  origin  or 
from  an  origin  not  spiritual ;  it  is  not  permitted  to  be  from  both, 
that  is,  something  of  it  from  one  origin,  and  something  from  the 
other,  or  something  from  heaven  and  something  from  hell,  since 
this  would  be  to  "serve  two  masters,  God  and  Mammon;"  and 
then  the  man  is  "lukewarm,  neither  cold  nor  hot."  "Works," 
therefore,  must  be  either  "full  before  God,"  or  they  are  nothing  be- 
fore God.  This  is  why  "  I  have  not  found  thy  works  full  before 
God"  signifies  that  the  Divine  is  not  in  the  moral  life.  The  mean- 
ing is  the  same  whether  it  is  said  a  moral  life  from  a  spiritual  origin 


CHAP.   III.,   VERSE   3. — X.    I90.  267 

or  from  the  Divine,  since  all  spiritual  life  is  from  the  Divine,  for  the 
spiritual  means  the  san>e  as  the  proceetling  Divine,  and  is  the 
Divine  truth  in  heaven  ;  and  all  angels  of  heaven,  because  they 
are  recipients  of  this,  are  spiritual ;  and  the  same  is  true  of  men 
who  receive  Divine  truth  in  faith  and  life.      (What  the  spiritual  is.  see 

Doclrine  of  the  S'ew  yerus.ihm.  11.  4S,  41/). 

190.  [I'trse  3]  "Remember,  therefore,  how  thou  hast  received 
and  heard,  and  take  heed,"  signifies  calling  to  viind  and  keeping 
in  mind  ichat  the  Lord  teaches  in  the  Word. — This  is  evident  from 
this,  that  what  is  written  to  the  angel  of  this  church  treats  of  those 
who  are  in  a  moral,  not  a  spiritual  life ;  and  these  are  here  told  to 
acquire  for  themselves  spiritual  life,  that  their  moral  life  may  be 
made  alive,  which  is  signified  by  the  words  just  preceding,  "  Be 
wakeful,  and  stablish  the  things  remaining  that  are  about  to 
die ;"  from  which  it  can  be  seen  that  "  Remember,  therefore,  how 
thou  hast  received  and  heard,  and  take  heed,"  signifies  calling  to 
mind  and  keeping  in  mind  what  the  Lord  teaches  in  the  Word. 
"  To  take  heed  "  signifies  to  keep  in  mind,  as  those  do  who  are  in 
spiritual  affe6lion  for  truth ;  for  when  these  read  the  Word  ihey 
do  not  look  at  it  from  the  do6lrine  of  the  church  in  which  they  are 
born,  but  the}'  look  at  it  as  if  they  were  separated  from  that  doc- 
trine ;  for  their  wish  is  to  be  enlightened,  and  to  see  truths  inwardly 
in  themselves,  and  not  from  others.  Those  who  are  in  such  a  state 
are  enlightened  by  the  Lord,  and  it  is  granted  to  them  to  formulate 
doctrine  for  themselves  out  of  the  truths  that  they  see ;  and  this 
do6lrine  is  implanted  in  them,  and  abides  in  their  spirit  to  eternity. 
[2.]  But  those  who  read  the  Word  from  doctrine  received  from 
others  are  not  able  to  see  truths  in  the  light  of  their  own  spirit, 
thus  inwardly  in  themseh-es,  but  only  outside  of  themselves  ;  for 
they  regard  a  thing  as  true  because  others  have  seen  it,  and  there- 
fore they  attend  only  to  what  corroborates  it ;  other  things  thev 
pass  by  as  if  not  seen,  or  they  bring  them  over  to  the  support  of 
what  their  dodlrine  declares.  Such  as  these  cannot  be  enlightened, 
as  any  one  can  see ;  for  they  only  store  up  corroborations  in  the 
memory,  which  belongs  to  their  natural  man,  and  from  this  memory 
they  henceforth  speak ;  consequently  they  stay  natural  as  before, 
and  do  not  become  spiritual ;  for  to  become  spiritual  is  to  imbue 
one's  spirit  with  truths  from  the  Word  :  and  the  spirit  is  not  im- 
bued with  truths  except  as  it  desires  to  know  truth  wherever  it  is 
in  the  Word,  and  delights  in  it  when  it  sees  and  perceives  it ;  this 
afie(5lion  is  the  spiritual  affedlion  for  truth,  that  has  been  frequently 
spoken  of  before.  This,  then,  is  what  is  meant  in  the  s{)iritual 
sense  by  "  Remember,  therefore,  how  thou  has  received  and  heard, 


268  APOCALYPSE   EXPLAINED. 

and  take  heed."  v^hat  it  is  the  part  of  a  wise  man  to  see  and  perceive  truth 
from  the  light  of  heaven,  and  not  to  corroborate  what  others  may  say,  see  A.C.,  n. 
1017,  4741,  7012,  7680,  7950;  that  to  see  and  perceive  truth  in  the  light  of  heaven  is 
possible  only  to  those  that  love  truth  because  it  is  truth,  and  are  therefore  in  spiritual 
affe(5lion  for  truth,  n.  8521  ;  that  the  light  of  corroboration  is  not  spiritual  but  natural 
light,  which  the  evil  may  have,  n.  8780.) 

IQX*  "And  repent"  signifies  consequent  spiritual  life. — This 
is  evident  from  what  has  been  said  above,  without  further  explana- 
tion. 

192.  "If  therefore  thou  sha/t  not  be  wakeful"  signifies  if 
thoti  dost  not  acqtiire  spiritzial  life. — This  is  evident  from  the 
signification  of  "be  wakeful,"  as  meaning  to  acquire  for  oneself 
spiritual  life  (of  which  see  above,  n.  187). 

I93[rf],  "/  will  come  on  thee  as  a  thief"  signifies  tlie  un- 
expehed  time  of  death,  when  all  kriowledges  acquired  from  the 
Word  that  have  not  received  spif'itual  life  will  be  taketi  away. 
— This  is  evident  from  the  signification  of  "coming  as  a  thief," 
when  said  of  those  who  are  not  wakeful,  that  is,  who  are  not 
acquiring  for  themselves  spiritual  life,  as  meaning  that  all  know- 
ledges acquired  from  the  "Word  that  have  not  received  spiritual 
life  will  be  taken  away  from  them.  These  words  signify  also  the 
unexpedled  time  of  death,  because  death  comes  unexpe6ledly, 
and  after  death  man  continues  to  eternity  in  the  state  of  his  life 
that  he  acquired  for  himself  in  the  world ;  for  this  reason  man 
must  be  wakeful.  As  it  is  known  to  few  that  all  knowledges  ac- 
quired from  the  Word  that  have  not  received  spiritual  life  are 
taken  away,  it  is  necessary  to  explain  how  this  is.  All  things  that 
are  in  man's  spirit  remain  with  him  to  eternity ;  but  the  things 
that  are  not  in  man's  spirit,  after  death,  when  he  becomes  a  spirit, 
are  dispersed.  Those  things  remain  in  the  spirit  of  man  that  he 
has  thought  from  himself,  that  is,  the  things  that  he  has  thought 
from  his  own  love  when  he  was  alone,  for  his  spirit  then  thinks 
from  itself  and  not  from  the  things  in  the  memory  of  his  body 
that  do  not  make  one  with  his  love.  There  are  two  states  ot 
man,  one  when  he  thinks  from  his  spirit,  and  the  other  when  he 
thinks  from  the  memory  of  his  body ;  when  these  two  states  do 
not  make  one,  man  can  think  in  one  way  by  himself,  and  can 
think  and  speak  in  another  way  with  others.  [2.]  A  preacher, 
for  instance,  may  love  himself  and  the  world  above  all  things, 
and  care  nothing  for  the  Divine,  even  denying  it  in  heart, 
and  therefore  scheming  evils  of  every  kind,  in  consort  with  the 
crafty  and  deceitful  of  the  world ;  and  yet  when  he  is  speaking 
with  others,  especially  when  he  is  preaching,  he  may  be  able 
to  speak   from  a  seeming  zeal    for  the  Divine,  and  for  Divine 


CHAP.   III.     VERSE  3.— N.   I93[rt].  269 

truths,  and  even  at  such  times  may  be  able  to  think  in  like  man- 
ner ;  but  this  state  is  a  state  of  his  tiiought  iVom  the  memory  of 
the  body,  and  is  evidently  separated  from  the  state  of  his  thought 
from  the  spirit,  since  when  left  to  himself  he  thinks  contrary  to 
these  things.  This  is  the  state  that  remains  with  man  after  death, 
but  the  other  state  does  not  remain,  because  it  belongs  to  his  body 
and  not  to  his  spirit ;  consequently  when  he  becomes  a  spirit,  which 
takes  place  when  he  dies,  all  knowledges  that  he  acquired  for  him- 
self from  the  Word  that  do  not  agree  with  the  life  of  his  spirit's 
love,  he  casts  away  from  him.  But  it  is  otherwise  with  those  who, 
when  left  to  themselves,  think  aright  about  the  Divine,  and  about 
the  Word  and  the  truths  of  the  church  therefrom,  and  who  love 
truths  even  to  the  life,  that  is,  so  that  they  wish  to  live  according  to 
them.  The  thoughts  of  these  in  their  spirit  make  one  with  their 
thoughts  from  the  memory  of  the  body,  thus  make  one  with  know- 
ledges of  truth  and  good  which  they  have  from  the  Word  ;  and 
so  far  as  these  make  one,  these  knowledges  receive  spiritual  life,  for 
they  are  raised  up  by  the  Lord  from  the  external  or  natural  man 
into  the  internal  or  spiritual  man,  and  constitute  the  life,  that  is, 
the  understanding  and  will,  of  the  spiritual  man.  Truths,  in  the 
spiritual  man,  are  living  truths,  because  they  are  Divine,  and  from 
these  man  hiis  life  there.  That  this  is  so  it  has  been  granted  me  to 
know  from  much  experience ;  if  I  were  to  adduce  it  all  it  would 

hll    many  pages.       (Something  may  be  seen  in  Heaven  and  Hell,  n.  491-498, 

499-511 ;  and  above,  n.  1 14.)  [3.]  From  this  it  can  now  be  seen  what 
is  meant  in  the  spiritual  sense  by  "  I  will  come  on  thee  as  a  thief," 
namely,  that  after  death  all  knowledges  acquired  from  the  Word 
that  have  not  received  spiritual  life  will  be  taken  away.  The 
same  is  meant  by  the  following  in  the  Apocalypse : 

"  Behold  I  come  as  a  thief  ;  blessed  is  he  that  is  wakeful,  and  keepeth  his 
garments,  lest  he  walk  naked"  (xvi.  15) ; 

it  is  said  "as  a  thief"  because  evils  and  falsities  therefrom  in  the 
natural  man  take  away  and  cast  out  the  knowledges  of  truth  and 
good  that  are  there  from  the  Word  ;  for  the  things  tliat  are  not 
loved  are  cast  out.  With  eveiy  man  there  is  either  a  love  of  evil 
and  of  falsity  therefrom,  or  a  love  of  good  and  of  truth  therefrom. 
These  two  loves  are  contrary  to  one  another  ;  consequently  he  who 
is  in  one  of  them  cannot  be  in  the  other,  for  "  no  one  can  serve  two 
masters,"  without  loving  the  one  and  hating  the  other  {Matt.  vi.  24). 
[4.]  Because  evils  and  falsities  therefrom  penetrate  from  within, 
and  break  through  as  it  were  the  wall  that  is  between  the  state  of 
man's  thought  from  the  spirit  and  the  state  of  his  thought  from 
the  body,  and  cast  out  the  knowledges  of  good  and  truth  that  have 


270  APOCALYPSE    EXPLAINED. 

their  abode  in  man  in  his  outward  part,  therefore  such  evils  and 
falsities  are  what  are  meant  by  "thieves"  in  the  following  passages 
also.     In  Matthew: 

"Lay  not  up  for  yourselves  treasures  upon  the  earth, ....  but  in  heaven, 
where  thieves  do  not  dig  through  nor  steal "  (vi.  19,  20). 

"  Treasures  "  are  knowledges  of  truth  and  good  ;  "  laying  them  up 
in  heaven  "  is  in  the  spiritual  man,  for  the  spiritual  man  is  in  heaven. 

(That  "  treasures  "  are  knowledges  of  good  and  truth,  see  A.  C,  n.  1694,  4508, 10227  ; 
and  that  the  internal  spiritual  man  is  in  heaven,  see  Dodrine  of  the  New  yertisalem, 

n  36-50.)     [5.]    In  the  same, 

"  Be  wakeful,  therefore,  for  ye  know  not  at  what  hour  your  Lord  will 
come.  But  know  this,  that  if  the  master  of  the  house  knew  in  what 
hour  the  thief  would  come  he  would  be  wakeful,  and  would  not 
suffer  him  to  dig  through  his  house  "  (xxiv.  42,  43). 

This  means  that  if  man  knew  the  hour  of  his  death  he  would  get 
himself  ready,  not  from  a  love  of  is  what  true  and  good,  but  from 
a  fear  of  hell ;  and  whatever  a  man  does  from  fear  does  not  remain 
with  him,  but  what  he  does  from  loye  remains  ;  therefore  he  should 

be   getting   ready  all  the  time  (see  DoflHne  of  the  New  Jerusalem,  rv.  143, 

168).     [6.]    In  Obadiah: 

"  If  thieves  come  to  thee,  if  destroyers  by  night,  how  wilt  thou  be  cut  off 
will  they  not  steal  till  they  have  enough?"  (verse  5.) 

Here  also  falsities  and  evils  are  called  "thieves,"  and  are  said  to 
"  steal ;"  falsities  are  "  thieves,"  and  evils  are  "  destroyers  by  night ;" 
it  i-s  said  "by  night,"  because  "night"  signifies  a  state  of  no  love 
or  faith.     [7.]   In  yi>el: 

"They  shall  run  to  and  fro  in  the  city  ;  they  shall  run  upon  the  wall, 
they  shall  climb  up  into  the  huuses,  they  shall  enter  in  through  the 
windows  like  a  thiol  "  (ii.  9). 

The  vastation  of  the  church  by  means  of  falsities  from  evil  is 
here  treated  of;  "city"  and  "wall"  signify  things  of  dodrine ; 
"  houses  "  and  "  windows  "  things  pertaining  to  a  mind  that  receives  ; 
"houses"  that  part  of  the  mind  that  is  called  the  will,  where  good 
is,  and  "windows"  that  part  of  the  mind  that  is  called  the  under- 
standing, where  truth  is.  (That  "  city  "  in  the  Word  is  doarine,  see  A.C., 
n.  402,  2449,  2712,  2943,  3216,  4492,  4493  ;  that  "  wall"  is  truth  of  dotflrine  defend- 
ing, n.  6419;  that  "house  "  is  that  part  of  the  mind  that  is  called  the  will,  where 
good  is,  n.  2231,  2233,  2559,  3128,  5023,  6690,  7353,  7910,  7929,  9150;  and  "win- 
dows "  that  part  of  the  mind  that  is  called  the  understanding  where  truth  is,  n.  655, 

658, 3391.)  From  this  it  is  clear  what  is  signified  by  "  running  upon 
the  wall,"  "  climbing  up  into  the  houses,"  and  "entering  in  through 
the  windows  like  a  thief."     [8.]    In  Hosea: 

"  I  healed  Israel,  then  the  iniquity  of  Ephraim  was  discovered,  and  the 


CHAP.    III.,   VERSE    3. — N.    Iy3[/'].  27I 

evils  of  Samaria,  for  they  have  committed  falsehood,  and  the  thief 
Cometh  in,  and  the  troop  spreadeth  itself  without"  (vii.  i). 

The  "  iniquity  of  Ephraim  "  signifies  falsities  of  the  understanding  ; 
and  the  "evils  of  Samaria"  evils  of  the  will;  "committing  false- 
hood" is  thinking  and  willing  falsity  from  evil;  "thief"  is  falsity 
taking  away  and  dispersing  truth;  and  "the  troop  spreading  it- 
self without "  is  evil  casting  out  good.  (That  "  Ephraim  ■■  is  the  intellect- 
ual of  such  things  as  are  of  the  church,  see  A.C.,  n.  3969,  5354,6222,  6234,  6238. 
6267,6296;  that  "falsehood"  is  falsity  from  evil,  n.  8908,9248;  that  "troop"  is 
good  casting  out  evil,  and  in  a  contrary  sense,  evil  casting  out  good,  n.  3934,  3935. 
6404,  6405.) 

[ft.]  [9.]  These  things  are  adduced  to  make  known  what 
"thief"  in  the  Word  signifies,  namely,  falsity  vastating,  that  is,  tak- 
ing away  and  destroying  truth.  It  was  shown  above,  that  after 
death  all  knowledges  of  truth  and  good  from  the  Word  that  have 
not  received  spiritual  life  are  taken  away ;  consequently  they  are 
taken  away  from  those  who  have  not  been  made  spiritual  by  know- 
ledges from  the  Word.  The  same  is  signified  by  many  other  things 
in  the  historical  parts  of  the  Word  ;  but  this  no  one  can  see  unless 
he  is  acquainted  with  the  spiritual  sense  of  the  Word.  This  was 
the  signification  of  the  children  of  Israel's  borrowing  from  the 
Egyptians  gold,  and  silver,  and  garments,  and  taking  them  away 
as  it  were  by  theft,  which  is  thus  described  in  Moses : 

It  was  commanded  that  they  should  borrow  "of  the  Egyptians  vessels 
of  silver,  and  vessels  of  gold,  and  raiment.  And  Jehovah  gave 
the  people  favor  in  the  sight  of  the  Egyptians,  so  that  they  lent 
to  them  ;  and  thus  they  spoiled  the  Egyptians  "  (Exod.  xii,  35,  36). 

The  "Egyptians"  represented  those  who  are  merely  natural  and 
yet  possess  many  knowledges.  By  "the  children  of  Israel"  are 
meant  those  who  are  spiritual ;  "  vessels  of  gold  and  of  silver," 
and  also  "  raiment,"  signify  knowledges  of  truth  and  good,  which 
the  spiritual  apply  to  good,  but  which  the  natural  apply  to  evil  and 
thus  destroy.  That  nations  were  given  up  to  the  curse,  and  at  the 
same  time  all  things  belonging  to  them  were  either  burnt  with  fire 
or  plundered,  to  which  there  is  frequent  reference  in  the  book  of 
yoshua,  and  in  the  books  o{  Samuel  -aw^  Kmgs,  has  a  like  signi- 
fication ;  for  the  nations  of  the  land  of  Canaan  represented  those 
who  are  in  evils  and  falsities,  and  the  children  of  Israel  those  who 
are  in  truths  and  goods.  [10.]  That  knowledges  of  good  and 
truth  from  the  Word  will  be  taken  away  from  those  who  have  not 
acquired  spiritual  life  for  themselves,  is  what  is  meant  also  in  the 
Lord's  parables  respe(5ling  the  talents  and  pounds  given  to  the 
ser\ants  that  they  might  trade  and  make  gain,  and  respecting  the 
servant  who  traded  not  and  gained  nothing,  of  whom  it  is  written 
in  the  parables : 


272  APOCALYPSE  EXPLAINED. 

Unto  him  who  hid  his  talent  in  the  earth  his  lord  said,  "Thou  wicked 
and  slothful  servant,. . .  .thou  oughtest  to  have  put  my  money  to 
the  bankers,  in  order  that  at  my  coming  I  might  have  received 
mine  own  with  interest.  Take  therefore  the  talent  from  him,  and 
give  it  unto  him  that  hath  the  ten  talents.  For  unto  every  one 
that  hath  shall  be  given,  that  he  may  have  abundance;  but  from 
him  that  hath  not  shall  be  taken  away  even  that  which  he  hath. 
And  cast  ye  out  the  unprofitable  servant  into  outer  darkness " 
{Matt.  XXV.  14-30). 

And  in  another  place  : 

"  He  came  who  had  received  the  one  pound,  saying,  Lord,  behold,  here 
is  thy  pound,  which  I  kept  laid  up  in  a  napkin."  The  lord  said, 
"Wherefore  gavest  not  thou  my  money  into  the  bank,  that  com- 
ing I  might  have  regained  mine  own  with  interest.  And  He 
said. . . .,  Take  from  him  the  pound,  and  give  to  him  that  ha-th  ten 

pounds I  say  unto  you.  To  every  one  that  hath  shall  be  given  ; 

but  from  him  that  hath  not,  even  that  which  he  hath  shall  be  taken 
away  from  him  "  {Luke  xix.  13-26). 

Here  "talents,"  "pounds,"  and  "money,"  signify  knowledges  of 
truth  and  good  from  the  Word  ;  "to  trade,"  "to  make  gain,"  "to 
put  it  to  the  bankers,"  or  "in  the  bank,"  signifies  to  acquire  for 
oneself  thereby  spiritual  life  and  intelligence  ;  "  hiding  these  in  the 
earth "  or  "  in  a  napkin "  signifies  in  the  memory  of  the  natural 
man  only ;  of  such  it  is  therefore  said  that  from  them  should  be 
taken  away  that  which  they  have,  according  to  what  has  been  ex- 
plained in  the  beginning  of  this  article.  [II.]  This  takes  place 
with  all  in  the  other  life  who  have  acquired  for  themselves  know- 
ledges from  the  Word,  and  have  not  committed  them  to  the  life, 
but  only  to  the  memory.  He  who  has  knowledges  from  the  Word 
in  the  memory  only,  be  they  ever  so  many,  if  he  has  not  com- 
mitted them  to  the  life,  remains  natural  as  before.  Committing 
knowledges  from  the  Word  to  the  life  is  thinking  from  them,  when 
one,  left  to  himself,  thinks  from  his  spirit,  and  also  willing  them 
and  doing  them  ;  for  this  is  loving  truths  because  they  are  truths  ; 
and  those  who  do  this  are  those  who  become  spiritual  by  means  of 
knowledges  from  the  Word. 

X94.  "And  thou  shaft  not  know  in  what  hour  I  will  come  upon 
thee"  signifies  ignorance  of  that  time  and  of  the  state  then. — This 
is  evident  from  the  signification  of  "hour,"  as  meaning  the  time 
when  man  is  to  die,  also  his  state  then ;  and  from  the  signification 
of  "not  knowing"  it,  as  meaning  ignorance.  It  is  said  "in  what 
hour  I  will  come  upon  thee,"  namely,  "as  a  thief,"  and  this  means, 
in  the  sense  of  the  letter,  that  the  Lord  will  so  come ;  but  in  the 
spiritual  sense,  it  means  that  evils  and  falsities  will  steal  away  the 
knowledges  that  they  have  from  the  Word.  For  in  the  literal  sense 
of  the  Word  doing  evil  is  attributed  to  Jehovah,  that  is,  to  the 


CHAP.   HI.,   VERSE    3. — N.   I94.  273 

Lord,  but  in  the  sj)iritual  sense  the  meaning  is  that  He  does  evil  to 
no  one,  but  that  man  does  evil  to  himself  (see  A.C.,  n.  2447,  5798,  6071. 
6991.  6997,  7533.  7632,  7643,  7679,  7710,  7877,  7926,  8227,  8228,  8284,  8483,  8632, 
9010,  9128.  9306. 10431).  [2.]  "  Hour,"  moreover,  signifies  state,  be- 
cause all  times  in  the  Word,  as  a  day,  a  week,  a  month,  a  year,  an 
age,  signify  states  of  life,  likewise  "an  hour"  (the  reason  of  this  may  be 

seen  in  Heaven  and  Hell,  n.  162-169,  where  Time  in  Heaven  is  treated  of).       But 

as  " hour"  means  both  time  and  state,  where  " hour"  occurs  in  the 
Word  it  can  scarcely  be  seen  that  it  signifies  anything  except  time. 
As  in  Matthew  : 

A  householder  hired  laborers  into  his  vinej'ard,  who  labored  from  the 
third  hour,  the  sixth,  the  ninth,  and  the  eleventh,  and  received  equal 
reward  (x.\.  1-16). 

These  "hours"  mean,  in  the  world,  times,  but  in  heaven,  states  of 
life,  since  in  heaven  there  are  no  hours,  because  times  there  are  not 
measurable  and  divided  into  days  and  these  into  hours,  as  in  the 
world  ;  consequently  instead  of  these  times  the  angels  perceive 
the  states  of  life  of  those  who  die,  as  old  men,  young  men,  youth, 
or  children,  and  who  have  all  acquired  for  themselves  spiritual  life  ; 
"laboring  in  the  vineyard"  is  acquiring  for  oneself  spiritual  life  by 
knowledges  of  good  and  truth  from  the  Word  applied  to  the  uses 
of  life ;  the  "  third,"  the  "  sixth,"  and  the  "  ninth  hours  "  signify  a  like 
state  of  life,  for  all  numbers  in  the  Word  are  significative,  and  these 
numbers  have  a  common  signification.     (That  "vineyard"  in  the  Word 

signifies  the  spiritual  church,  and  spiritual  life  with  man,  sec  A.C.,  n.  9139,  3220. 
That  "  three  "  signifies  a  full  state,  or  what  is  complete  even  to  the  end,  n.  2788,  4495, 
7715,  8347,  9825;  likewise  "six  "  and  "  nine."  But  "eleven"  signifies  a  state  not 
yet  full,  and  yet  a  receptive  state  such  as  pertains  to  well-disposed  children  and  infants. 
Tne  "  twelfth  hour,"  to  which  all  labored,  signifies  truths  and  goods  in  their  fulness, 
n.  577,  2089,  2129,  2130,  3272,  3858,  3913.  That  all  numbers  in  the  Word  are  sig- 
nificative, n.  4495,  4670,  5265,  617s,  9488,  9659,  10217,  10253;  ^"d  that  composite 
numbers  have  a  signification  like  that  of  the  simple  numbers  from  which  they  arise 
by  multiplication,  thus  "  three,"  "  six."  and  "nine,"  have  a  common  signification, 

"•5291.  5335.  5708,  7973.)  [3.]  Since  "twelve"  signifies  truths  and 
goods  in  their  fulness,  thus  man's  state  of  light  or  intelligence  from 
these,  the  Lord  says, 

"  Are  there  not  twelve  hours  in  the  day  ?  If  a  man  walk  in  the  day  he 
stumbleth  not"  {John  xi.  9). 

Elsewhere,  also,  "  hours  "  signify  states  of  life,  as  in  the  Apocalypse : 

"The  four  angels  were  loosed,  which  were  prepared  for  the  hour  and 
day  and  month  and  year,  that  they  should  kill  the  third  part  cf 
men"  (ix.  15). 

The  times  here  mentioned  mean  states  of  evil  widi  man,  as  will 
be  seen  in  the  explanation  of  these  words  hereafter.     From  this 


274  APOCALYPSE    EXPLAINED. 

it  is  now  evident  that  "Thou  shalt  not  know  in  what  hour  I  wi^ 
come  upon  thee,"  means  that  one  is  ignorant  not  only  of  the  time 
of  death  but  also  that  the  state  of  life  at  that  time  will  continue 
to  eternity  ;  lor  as  the  state  of  man's  life  is  throughout,  even  to  the 
end,  such  he  remains  to  eternity.  [4.]  Like  things  are  said  by  the 
Lord  in  many  places  in  the  Evangelists.     In  Matthew  : 

"  Ye  know  not  in  what  hour  your  Lord  will  come  ; . . . .  be  yc  ready  ;  for 
in  an  hour  that  ye  think  not,  the  Son  of  man  cometh"  (xxiv.  42, 44). 

"  The  lord  of  the  servant  shall  come  in  a  day  when  he  expe<5leth  not, 
and  in  an  hour  that  he  knoweth  not "  (xxiv.  50). 

In  the  same, 

"  Be  wakeful,  therefore,  for  ye  know  not  the  day,  neither  the  hour,  wherein 
the  Son  of  man  shall  come  "  (xxv.  13). 

It  should  be  known  that  man  remains  to  eternity  such  as  his  whole 
life  is  to  the  end,  and  by  no  means  such  as  he  is  at  the  hour  of 
death  ;  repentance  at  that  time  with  the  evil  is  of  no  avail,  but  with 
the  good  it  strengthens. 

I95[#l],  [Ferse  4.]  "Thou  host  a  few  names  even  in  Sardis, 
that  have  not  defiled  their  garments,"  signifies  those  who  live 
a  moral  life  from  a  spiritual  origin,  by  applying  knowledges 
of  truth  and  good  from  the  Word  to  the  uses  of  their  life. — This 
is  evident  from  the  signification  of  "name,"  as  meaning  the  quality 
of  the  state  of  man's  life  (see  above,  n.  148);  here,  therefore, 
"names"  signify  men  who  are  such.  It  is  evident  also  from  the 
signification  of  "the  church  in  Sardis,"  as  meaning  those  who  live 
a  moral  life  but  not  a  spiritual  life,  because  they  have  little  regard 
for  knowledges  of  truth  and  good  from  the  Word  (see  above, 
n.  148,  182) ;  but  here  those  are  meant  who  live  a  moral  life  from 
a  spiritual  origin,  for  it  is  said,  "that  have  not  defiled  their  gar- 
ments." It  is  evident  also  from  the  signification  of  "garments," 
as  meaning  truths  known  (scienHjica)  and  knowledges  in  the  natural 
man  (of  which  presently).  "Not  defiling  their  garments,"  there- 
fore, signifies  living  as  a  moral  man  not  for  the  sake  of  self  and  the 
world,  which  is  for  the  sake  of  the  body  and  its  life  only,  but  for 
the  sake  of  the  Lord  and  of  heaven,  which  is  for  the  sake  of  the 
soul  and  its  life.  From  this  it  is  clear  that  "  Thou  hast  a  few  names 
even  in  Sardis  that  have  not  defiled  their  garments,"  signifies  such 
as  live  a  moral  life  from  a  spiritual  origin,  by  applying  knowledges 
of  truth  and  good  from  the  Word  to  their  life.  [2.]  But  as  few 
know  what  it  is  to  live  a  moral  life  from  a  spiritual  origin,  and 
what  it  is  to  apply  knowledges  of  truth  and  good  from  the  Word 
to  the  uses  of  their  life,  it  shall  be  told.    Man  lives  a  moral  life  from 


CHAP.  111.,  VEUSI-:  4. — X.  ig5[<i].  275 

a  spiritual  oriL^iu  when  he  lives  it  iVoni  relit^ion;  that  is,  when  he 
thinks,  when  anything,'  evil,  insincere,  or  wrong  presents  itself,  that 
this  must  not  be  done  because  it  is  contrary  to  the  Divine  laws. 
When  one  abstains  from  doing  such  things  in  deference  to  Divine 
laws  he  accjuires  for  himself  spiritual  life,  and  his  moral  life  is  then 
from  the  spiritual ;  fur  by  such  thought  and  faith  man  communicates 
with  angels  of  heaven,  and  by  communication  with  heaven  his  in- 
ternal spiritual  man  is  opened,  the  mind  of  which  is  a  higher  mind, 
such  as  the  angels  of  heaven  have,  and  he  is  thereby  imbued  with 
heavenly  intelligence  and  wisdom.  From  this  it  can  be  seen 
that  to  live  a  moral  life  from  a  spiritual  origin  is  to  live  from  relig- 
ion, and  within  the  church,  to  live  from  the  Word  ;  for  those  who 
live  a  moral  life  from  religion  and  from  the  Word  are  raised  above 
their  natural  man,  thus  above  what  is  their  own  iproprium),  and  are 
led  by  the  Lord  through  heaven  ;  consequently  they  have  faith,  the 
fear  of  God,  and  conscience,  also  a  spiritual  affection  for  truth,  which 
is  an  affection  for  knowledges  of  truth  and  good  from  the  Word, 
for  to  such  men  these  are  Divine  laws,  according  to  which  they  live. 
Many  of  the  heathen  live  such  a  moral  life,  for  they  think  that  evil 
must  not  be  done  because  it  is  contrary  to  their  religion ;  this  is 
why  so  many  of  them  are  saved.  [3.]  But  on  the  other  hand, 
to  live  a  moral  life  not  from  religion,  but  only  from  fear  of  the 
law  in  the  world,  and  of  loss  of  fame,  honor,  and  gain,  is  to  live  a 
moral  life  not  from  a  spiritual  but  from  a  natural  origin  ;  therefore 
to  such  there  is  no  communication  with  heaven.  And  as  they  think 
insincerely  and  wrongly  regarding  the  neighbor,  although  they 
speak  and  a<5l  otherwise,  their  internal  spiritual  man  is  closed,  and 
the  internal  natural  man  only  is  open  ;  and  when  this  is  open  they 
are  in  the  light  of  the  world,  but  not  in  the  light  of  heaven.  For 
this  reason  such  persons  have  litde  regard  for  Divine  and  heavenly 
things,  and  some  deny  them,  believing  nature  and  the  world  to  be 

e\er}'thmg.  (From  this  it  can  now  be  seen  what  it  is  to  live  a  moral  life  from 
a  spiritual  origin,  and  what  it  is  to  live  it  from  a  natural  origin ;  but  these  things 
may  be  seen  set  forth  in  clearer  light  in  Heaven  and  Hell,  n.  528-535.)      Q{  those 

who  live  a  moral  life  from  a  natural  origin  only,  it  may  be  said 
that  "  they  defile  their  garments,"  for  "  garments  "  mean  that  which 
is  outside  the  man  himself  and  which  clothes  him,  thus  his  natural 
man  with  the  things  that  are  in  it,  which  are  things  known  (sdenti- 
fica)  and  knowledges  ;  and  when  these  are  from  the  Word  they  are 
defiled  by  the  fafl  that  he  learns  and  holds  them  only  for  the  sake 
of  reputation,  that  he  may  be  thought  learned  or  well  informed,  or 
that  he  may  thereby  acquire  honors  and  gain  wealth  ;  and  but  for 
such  ends  he  has  no  regard  for  them.     Thus  it  is  that  knowledges 


276  APOCALYPSE   EXPLAINED. 

from  the  Word  are  polluted  and  defiled  by  the  loves  of  self  and  the 
world,  for  these  knowledges  are  made  to  dwell  in  the  same  place 
vvith  the  evils  and  falsities  that  gush  out  from  those  loves  as  from 
their  fountains.  [4.]  It  was  said  above,  that  man  becomes  spiritual 
by  means  of  knowledges  of  truth  and  good  from  the  Word  applied 
to  uses  of  life.  Why  men  become  spiritual  by  means  of  knowledges 
from  the  Word,  and  not  by  means  of  other  knowledges,  shall  now 
be  explained.  All  things  that  are  in  the  Word  are  Divine,  and  they 
are  Divine  for  the  reason  that  they  have  in  them  a  spiritual  sense, 
and  by  that  sense  communicate  with  heaven  and  with  the  angels 
iher*-.  When,  therefore,  man  has  knowledges  from  the  Word  and 
applitij  them  to  life,  through  these  he  has  communication  with 
heaven  and  by  that  communication  becomes  spiritual ;  for  man 
becomes  spiritual  by  his  being  in  like  or  corresponding  truths  with 
the  angels  of  heaven.  It  is  said  in  corresponding  truths,  because 
each  and  all  things  in  the  sense  of  the  letter  of  the  Word  are  cor- 
respondences, for  they  correspond  to  the  truths  that  angels  have. 
But  knowledges  derived  from  other  books,  which  set  forth  and  by 
various  means  establish  the  do<5lrines  of  the  church,  do  not  effedl 
communication  with  heaven  except  by  such  knowledges  from  the 
Word  as  they  contain  ;  such  knowledges  do  give  communication 
if  they  are  rightly  understood  and  are  applied  to  life,  and  not 
to  faith  alone.  Every  one  can  see  that  this  is  so  from  this,  that 
the  Word  in  itself  is  Divine,  and  what  is  Divine  in  itself  can  be- 
come Divine  in  man  by  his  applying  it  to  life.  Becoming  Diviyie 
i7i  man  means  the  Lord's  having  His  abode  with  man  (  yohn  xiv. 
23),  thus  dwelling  in  him  in  what  is  His  own  (that  the  Lord  dwells  in 

His  own  in  man  and  angel,  and  not  in  what  is  their  own  {propria  illorum),  see  Heaven 

and  Hell,  n.  12).  The  Lord  dwells  in  His  own  when  He  dwells  in 
those  things  in  man  that  are  from  the  Word,  for  the  Lord  is  the 
Word  {yohn  i.  1,2,  14)  ;  and  the  words  that  He  spake,  that  is,  that 
are  in  the  Word, 

"Are  spirit  and  life"  {John  vi.  63,  68  ;  xii.  50). 

[ft.]  [5.]  That  "garments"  signify  the  things  that  are  in  the 
natural  man,  which  are  things  known  {scienHjica),  ti'ue  or  false,  or 
knowledges,  is  from  the  spiritual  world  ;  for  in  the  spiritual  world  all, 
however  many,  appear  clothed  according  to  their  moral  life  ;  con- 
sequently those  who  have  lived  a  moral  life  from  a  spiritual  origin 
appear  clothed  in  shining  white  garments,  like  fine  linen  ;  but  those 
who  have  lived  a  moral  life  from  a  natural  origin  only,  appear 
according  to  the  nature  of  that  life,  those  who  have  polluted  their 
«ife  by  »:vils  and  falsities  appearing  -n  dark  garments,  mean,  torn 


CHAP.    III.,   VERSE    4.--N.    Uj^[d].  277 

and  hideous  to  behold  (see  Heaven  and  Hell,  n.  177-1S2).  P'rom  this  it 
is  that  "  jj^arnienLs "  in  the  Word  si.e;nify  truth.s  fnmi  gcjod,  and  in 
the  contrary  sense  ialsities  from  evil,  both  of  them  in  the  natural 
man  ;  truths  and  falsities  in  the  natural  man  are  called  things  known 
{scientijtcii)  and  knowledges.  [6.]  That  "garments"  in  the  Word 
signify  truths  or  falsities  can  be  clearly  seen  from  the  following 
passages.     In  Isaiah  : 

"Awake,  awake,  put  on  thy  strength,  O  Zion,  put  on  the  garments  of  thy 
beauty,  O  Jerusalem  ; . .  . .  for  henceforth  there  shall  no  more  come 
to  thee  the  uncircumcised  and  the  unclean"  (lii.  '"» 

''Zion"  in  the  Word  signifies  the  Lord's  celestiai  wrtngdom,  thus 
the  celestial  church,  and  "Jerusalem"  the  spiritual  kingdom  and 

the  spiritual  church  (what  the  celestial  kingdom  is,  and  the  spiritual  king- 
dom, see  Heaven  and  Hell,  n.  20-28).  The  "garments  of  beauty  that 
Jerusalem  must  put  on"  are  Divine  truths;  the  "uncircumcised 
and  the  unclean  that  will  not  come  to  them"  are  those  who  are  in 
evils  and  falsities.     [7.]    In  Ezekiel : 

"Jerusalem,  I  clothed  thee  with  broidered  work,  I  shod  thee  with  badg- 
er's skin,  I  girded  thee  about  with  fine  linen I  adorned  thee 

with  ornament,  and  I  put  bracelets  upon  thy  hands,  and  a  chain  on 
thy  neck,  and  a  jewel  upon  thy  nose,  and  earrings  upon  thine  ears, 
yea,  a  crown  of  ornament  upon  thy  head.  Thus  wast  thou  decked 
with  gold  and  silver,  and  thy  garments  were  fine  linen,  silk,  and 
broidered  work, ....  whence  thou  becamest  exceeding  beautiful,  and 

didst  prosper  unto  royal  estate But  thou  didst  take  of  thy 

garments,  and  didst  make  to  thee  high  places  adorned  with  divers 
colors,  that  thou  mightest  commit  whoredom  upon  them  ; .  . . .  thou 
also  didst  take  garments  of  thy  broidered  work,  and  didst  cover 
images  of  a  male,  with  which  thou  didst  commit  whoredom  "  (xvi. 
10-13,  16-1S). 

Here  what  the  church  was  when  it  was  first  established  by  the 
Lord  is  described;  the  "garments"  that  are  mentioned  are  truths 
trom  good;  "broidered  work"  is  truth  known  [sdentificum) ;  "fine 
linen  and  silk"  are  truths  from  a  celestial  source  ;  the  "bracelets," 
"chain,"  "jewel,"  "earrings,"  and  "crown,"  are  decorations  sig- 
niMng  things  spiritual  of  various  kinds;  the  "gold  and  silver" 
with  which  she  was  decked  are  the  good  of  love  and  its  truth. 
Then  the  same  church  when  per\'erted  is  described  ;  that  "she  took 
of  the  garments,  and  didst  make  to  herself  high  places  adorned 
with  divers  colors,"  signifies  truths  falsified  ;  and  that  "she  took  the 
garments  of  broidered  work,  and  covered  images  of  a  male,"  sig- 
nifies that  they  applied  the  truths  of  the  sense  of  the  letter  of  the 
Word  to  so  confirm  falsities  as  to  make  them  appear  like  truths ; 
"committing  whoredom  with  them"  and  "under  them"  signifies 
making  dodrine  and  worship  out  of  falsities  (that  this  is  to  "com- 
mit whoredom,"  see  above,  n.  141,  161).     (That  "Jerusalem  "is  the  churck 


••7S  APeCALVPSE    EXPLAINED. 

vhere  tliere  n  true  dodlrine,  see  A.C.,  n.  402,  3654,  9166.  That  "  broidered  work" 
is  what  is  known  (scientificurn) ,  n.  9688.  That  "  fine  linen  "  is  truth  from  a  celestial 
origin,  n.  5319,  9469.  That  "  bracelets  "  are  truths  and  goods  of  the  church,  n.  3103, 
3105.  That  "  a  chain  [for  the  neck]  "  is  representative  of  the  conjuiicftion  of  interior 
and  exterior  things,  n.  5320  ;  that  "  jewels  [for  the  nose]  "  and  "  earrings  "  are  repre- 
sentatives of  perception  and  obedience,  n.  4551.  That  a  "crown  "  means  wisdom, 
see  above,  n.  1 26.  That  "gold"  is  good  of  love,  see  A.C.,  n.  1551,  1552,  5658, 
6914,  6917,  9510,  9874,  9881 ;  that  "  silver"  is  truth  from  that  good,  n.  1551,  1552, 
2954,  5658.  That  "  high  places  adorned  with  divers  colors  "  are  truths  falsified,  n. 
796,  4005.  That  the  "  male  "  or  "  masculine  "  is  truth,  n.  749,  2046,  4005,  7838  ; 
therefore  "  images  of  a  male  "  are  appearances  of  truth.)      [8.]     In  the  same, 

"Fine  linen  in  broidered  work  from  Egypt  was  thy  spreading  forth, .... 

blue  and  purple  from  the  isles  of  Elishah  was  thy  covering Syria 

was  thy  merchant ....  in  purple,  and  broidered  work,  and  fine  linen, 
with  the  chrysoprasus Dedan  was  thy  merchant  with  gar- 
ments of  liberty  for  the  chariot ; . . .  Asshur  and  Chilmad  .  . .  with 
bales  of  blue  and  of  broidered  work,  and  with  treasures  of  precious 
garments"  (xxvii.  7,  16,  20,  23,  24). 

Here  Tyre  and  her  wares  are  treated  of,  and  "Tyre"  signifies 
knowledges  of  truth  and  good,  and  "trading"  and  "trafficking," 
signify  acquiring  for  oneself  and  communicating  such  know- 
ledges ;  "  purple  and  blue  "  signify  celestial  love  of  good  and  truth  ; 
"  Egypt,"  what  is  known  {sdentiftcum),  belonging  to  the  natural  man  ; 
by  "broidered  work  from  Egypt"  the  same  ;  "Syria  "  the  church 
in  respe<?i:  to  the  knowledges  of  truth  and  good  ;  "  Asshur"  the  ra- 
tional of  that  church  ;  "Dedan"  those  who  are  in  knowledges  of 
celestial  things.  From  this  it  can  be  seen  that  the  "  wares  of  Tyre," 
treated  of  in  the  whole  of  that  chapter,  do  not  mean  wares,  but 
each  and  all  these  things  mean  spiritual  things,  which  man  ought 
to  acquire,  be  imbued  with,  and  communicate.     (That "  Tyre  "  signifies 

the  knowledges  of  good  and  truth,  see^^.C,  n.  1201.  That  "  Egypt"  signifies  what  is 
known  {scientificum)  belonging  to  the  natural  man,  n.  1164,  1165,  1186,  1462,  5700, 
5702,  6015,  6651,  6679,  6682,  6683,  6692, 7296,  9340,  9391.  That  "  Syria  "  is  the  church 
in  respedt  to  knowledges  of  truth  and  good,  n.  1232,  1234,  3664,  3680,  4112.  That 
"  Dedan"  signifies  those  who  are  in  knowledges  of  celestial  things,  n.  3240,  3241, 
That  "Asshur"  is  the  rational  therefrom,  n.  119,  1186.  That  "purple"  is  the 
celestial  love  of  good,  n.  9467.  That  "blue"  is  the  celestial  love  of  truth,  n.  9466, 
9687,  9833  ;  likewise  "  chrysoprasus,"  n.  9868.  What  "  fine  hnen  "  and  "  broidered 
work  "  signify,  see  just  above.)      [9.]     In  David  : 

•The  king's  daughter  is  all  glorious  within,  her  clothing  is  inwrought 
with  gold.  She  shall  be  brought  unto  the  king  in  broidered  work  " 
{Psalm  xlv.  13,  14). 

The  "king's  daughter"  signifies  spiritual  affe6lion  for  truth,  and 
therefore  a  church  consisting  of  those  who  are  in  that  affedion  ; 
"king"  signifies  the  Lord  in  resped  to  Divine  truth;  "clothing 
inwrought  with  gold,"  intelligence  and  wisdom  from  that  truth ; 
the  "broidered  work"  in  which  she  should  "be  brought  to  the 


CHAP.   III.,  VERSE  4. — N.    I95[(!5].  279 

king"  sij^nifies  knowledges  of  truth.  (That  "  daughter  "  sigrufies  affec- 
tion for  truth,  ami  the  church  therefrom,  see  A.C.,  n.  2362,  2623,  3373,  3963,  4257, 
6729,  6775,  6779,  8649,  9055,  9807.     That  "  king"  signifies  the  Lord  in  respect  to 

Divine  truth,  see  .above,  n.  31.)     [lo.]    In  the  Second  Book  of  Saviuel : 

"Daughters  of  Israel,  weep  over  Saul,  who  clothed  you  in  scarlet  with 
dainty  things,  and  who  put  an  ornament  of  gold  upon  your  apparel " 
(i.  24). 

This  is  in  the  lamentation  of  David  over  Saul,  which  he  wrote 
"To  teach  the  sons  of  Judah  the  bow"  (verse  18): 

by  "bow"  is  signified  truth  combating  against  falsities  (see  A.c,  n. 
2686,  2709) ;  "Saul"  here, as  a  king,  signifies  such  truth  ;  the  "sons 
of  Judah  "  signify  those  who  are  in  truths  from  good  ;  "  to  clothe 
the  daughters  of  Israel  in  scarlet,"  and  "to  put  ornaments  of  gold 
upon  the  apparel,"  is  to  impart  intelligence  and  wisdom  to  those 
who  are  in  a  spiritual  affecftion  for  truth.     [||.]    In  Matthew  : 

"When  the  king  came  in  to  behold  the  guests,  he  saw  there  a  man  that 
had  not  on  a  wedding  garment ;  and  he  said  unto  him.  Friend,  how 
camest  thou  in  hither  not  having  a  wedding  garment  ?  He  was 
speechless.  Then  said  the  king. . . ,  Bmd  him  hand  and  foot,  and 
cast  him  out  into  outer  darkness"  (xxii.  11-13). 

A  "wedding  garment"  signifies  the  intelligence  of  the  spiritual 
man,  which  is  from  knowledges  of  truth  and  good;  but  "he  that 
had  not  on  a  wedding  garment "  signifies  a  hypocrite,  who  by  a 
moral  life  counterfeits  a  spiritual  life  when  yet  he  is  merely  natural ; 
■"to  bind  him  hand  and  foot"  signifies  deprivation  of  knowledges 
from  the  Word,  by  which  he  has  put  on  the  likeness  of  a  spiritual 
man ;  "to  be  cast  out  into  outer  darkness"  signifies  among  those 
who  are  in  falsities  from  evil  (for  "  outer  darkness  "  signifies  falsities 
from  evil).     [I2.]    \x\  Zephaniah : 

"  I  will  visit  upon  the  princes,  and  upon  the  king's  sons,  and  upon  all 
that  are  clothed  with  the  garments  of  the  stranger"  (i.  8). 

"Princes"  and  "king's  sons"  signify  those  who  are  in  truths,  and 
in  a  contrary  sense,  as  here,  those  who  are  in  falsities ;  these  are 
said  to  be  "clothed  with  the  garment  of  the  stranger,"  because 
"garment"  signifies  falsity,  and  "stranger"  those  who  are  out  of 
the  church  and  do  not  acknowledge  the  truths  of  the  church. 
[13.]    In  Matthew: 

"  Beware  of  false  prophets,  who  come  to  you  in  sheep's  clothing ;  in- 
wardly they  are  ravening  wolves  "  (vii.  15). 

'False  prophets  in  sheep's  clothing,  who  inwardly  are  ravening 
wolves,"  are  those  who  teach  falsities  as  if  they  were  truths,  and 
who  in  appearance  live  a  moral  life,  but  who  by  themselves,  wher 


iSo  APOCALYPSE    EXPLAINED. 

they  think  from  their  spirit,  think  of  nothing  but  themselves  and 
the  world,  and  are  eager  to  deprive  all  others  o{  truths.  [I4.]  In 
yo/m  : 

Jesus  said  to  Peter,  "When  thou  wast  young  thou  girdedst  thyself  and 
walkedst  whither  thou  wouldest ;  but  when  thou  shalt  be  old  thou 
shalt  stretch  forth  thy  hands  and  another  shall  gird  thee,  and  lead 
thee  whither  thou  wouldest  not"  (xxi.  i8). 

What  these  words  signify  in  the  spiritual  sense  may  be  seen  above 
(n.  9)  ;  namely,  that  by  "  Peter"  is  meant  the  faith  of  the  church  ; 
when  he  "was  young  and  girded  himself  and  walked  whither  he 
would"  means  the  faith  of  the  church  at  the  beginning,  when  men 
are  in  the  good  of  charity,  that  they  then  think  about  the  truths 
of  the  church  from  the  spiritual  man,  which  is  to  think  from  their 
spirit,  thus  from  a  spiritual  afife6lion  for  truth,  that  is,  from  freedom. 
But  by  "  Peter  when  old,  that  he  should  stretch  forth  his  hands  and 
another  should  gird  him,"  is  meant  the  faith  of  the  church  at  its 
end,  when  faith  would  be  without  charity,  that  they  then  would 
think  nothing  about  the  truths  of  the  church  from  themselves,  but 
only  from  others,  thus  from  dodrine  only  and  not  from  the  Word, 
which  is  relatively  a  servile  state.  For  to  belie\'e  what  another 
says  is  sennle,  but  to  believe  what  one  himself  thinks  from  the 
Word  is  freedom  ;  according  to  the  Lord's  words  in  yokn  : 

"If  ye  abide  in  My  Word,  ye  are  truly  My  disciples ;  and  ye  shall  know 
the  truth,  and  the  truth  shall  make  you  free"  (viii.  31,  32). 

[15.]    In  Ljike  : 

"No  man  putteth  a  piece  of  a  new  garment  on  an  old  garment;  else  the 
new  will  rend  the  old,  and  the  piece  from  the  new  agreeth  not  with 
the  old.  And  no  man  putteth  new  wine  into  old  bottle«  ;  else  the 
new  wine  will  burst  the  bottles,  and  itself  be  spilt,  and  the  bottles 
be  destroyed"  (v.  36,  37  ;  Matt.  ix.  16,  17  ;  Mark  ii.  21,  22). 

Because  a  "garment  "  signifies  truth,  the  Lord  compared  the  truths 
of  the  previous  church,  which  was  a  church  representative  oi  spir- 
itual things,  to  a  piece  of  an  old  garment,  and  the  truths  of  the 
new  church,  which  were  spiritual  truths  themselves,  to  a  piece  of  a 
new  garment ;  He  compared  them  likewise  to  bottles  of  wine,  be- 
cause "wine"  in  like  manner  signifies  truth,  and  "bottles"  mean 

the  knowledges  that  contain  truth.  (That  "wine"  in  the  Word  signifies 
truth,  see  Doctrine  of  the  New  yerusalem,  n.  219.) 

[c]  [16.]  From  this  it  can  now  be  seen  what  is  signified  in 
the  Word  elsewhere  by  "garments,"  which  are  often  mentioned, 
as  in  the  following  passages.     In  the  Apocalypse  : 

"  And  upon  the  thrones  four-and-twenty  elders  sitting,  arrayed  in  white 
garments  "  (iv.  4). 


CHAP.    III.,   \  ERSE  4. — N'.    lysL'J-  ^Sl 

Again, 

The  armies  of  the  One  sitting  jpon  the  white  horse  "  followed  Him,. . . . 
clothed  in  fine  linen,  whi  te  and  pure"  (.\i.x.  14) 

Again, 

Those  who  stood  before  the  throne  in  sight  of  the  Lamb,  "  were  clotlied 
in  white  robes"  (vii.  g). 

Again, 

The  seven  angels  from  the  temple  "  were  clothed  in  linen  clean  and 
shining  "  (xv.  6). 

Again, 

"  White  robes  were  given  to  every  one  of  those  under  the  altar"  (vi.  11). 

Again, 

"Buy  gold. .  .and  white  garments"  (iii.  18). 

In  Ezekiel: 

"  If  he  giveth  his  bread  to  the  hungry,  and  covereth  the  naked  with  a 
garment"  (.xviii.  16). 

"To  give  bread  to  the  hungry"  signifies  in  the  spiritual  sense  to 
instruct  from  good  of  charity  those  who  long  for  truths  ;  "to  cover 
the  naked  with  a  garment"  signifies  to  instru6l,  in  like  manner, 
those  who  are  not  in  truths.     [17.]    In  the  same, 

The  enemies  "shall  strip  thee  of  thy  garments,  and  shall  take  away  the 
jewels  of  thine  adorning"  (xxiii.  26). 

In  Zcchariah : 

"Joshua  was  clothed  with  filthy  garments,  and  thus  stood  before  the 
angel.  And  he  said  to  those  that  stood  before  him,  Take  away  the 
filthy  garments  from  off  him.  And  he  said.  Behold  I  have  made 
thine  iniquity  to  pass  from  off  thee,  in  clothing  thee  with  changed 
garments  "  (iii.  3-5). 

In  Lamentations : 

"  They  have  wandered  blind  in  the  streets,  they  have  been  polluted  with 
blood  ;  what  they  cannot  pollute  they  touch  with  their  garments  " 
(iv.  14). 

From  the  signification  of  "garments"  it  can  be  known  what  is 
meant  by  several  statutes  pertaining  to  the  children  of  Israel, 

That  they  should  not  put  on  mixed  garments  {Lev.  xix.  ig  ;  Dcut.  xxii.  1 1) 
That  a  woman  should  not  vear  what  belonged  to  a  man,  nor  a  man  be 

clothed  with  the  garn  ents  of  a  woman  (Dent.  xxii.  5) ; 
That  they  should  wash  their  garments  that  they  might  be  purified,  and 

thus  sancflified  (Exod.  xix.  14  ;  Lev.  xi.  25,  2S,  40  ;  xiv.  8,  g  ;  Xum. 

xix.  II  to  the  end) ; 

and  elsewhere : 

That  in  mourning  lor  their  transgression  against  Divine  truths  the 


282  APOCALYPSE    EXPLAINED. 

should  put  off  their  garments  and  put  on  sackcloth  {Jsa.  xv.  3  ;  xxii. 
12  ;  xxxvii.  i,  2  ;  Jer.  iv.  8  ;  vi.  26 ;  xlviii.  37  ;  xlix.  3  ;  Lam.  ii.  10; 
Ezek.  xxvii.  31 ;  Amos  viii.  10  ;  Jonah  iii.  5,  6,  8) ; 
And  that  they  should  rend  their  garments  {Isa.  xxxvii.  i ;  and  elsewhere) 

Also  what  this  signifies, 

That  the  disciples  laid  their  garments  upon  the  ass  and  the  colt  when 
the  Lord  was  going  to  Jerusalem,  and  that  the  people  strowed  their 
garments  in  the  way  {Matt.  xxi.  79  ;  Mark  xi.  7,  8  ;  Luke  xix.  35, 
36). 

can  be  seen  above  (n.  3i[i^]).  [18.]  That  "garments"  signify 
truths  has  its  origin  in  this,  that  the  light  of  heaven  is  Divine 
truth  going  forth  from  the  Lord  as  a  sun  there,  and  all  things  that 
have  existence  in  the  heavens  have  existence  from  the  light  there, 
and  this  is  true  of  the  garments  in  which  the  angels  appear  clothed. 
It  is  from  this 

That  the  angels  who  sat  at  the  Lord's  sepulchre  had  a  garment  white  as 

snow  {Matt,  xxviii.  3) ; 
And  that  their  garments  were  shining  {Luke  xxiv.  4). 

(That  the  garments  in  which  the  angels  appear  clothed  correspond  to  their  intelli- 
gence, and  that  they  have  intelligence  according  to  their  reception  of  Divine  truth 
from  the  Lord,  see  Heaven  and  Hell,  n.  177-182  ;  and  that  Divine  truth  going  forth 
from 'the  Lord  is  light  in  heaven,  n.  126-135.)       Froni    this    it    Can    be    Seen 

what  "garments"  signify  in  reference  to  the  Lord,  namely,  Divine 
truth  going  forth  from  Him  ;  and  as  Divine  truth  is  signified,  the 
Word  also  is  signified,  for  the  Word  is  Divine  truth  from  the  Lord 
on  earth  and  in  the  heavens.  This  was  represented  by  the  Lord's 
"garments"  when  He  was  transfigured  before  Peter,  James,  and 
John,  which  are  thus  described  in  the  Evangelists, 

When  Jesus  was  transfigured,  "  His  face  did  shine  as  the  sun,  and  His 
garments  became  white  as  the  light "  {Matt.  xvii.  2) ;  and  "  white, 
dazzling"  {Luke  ix.  29)  ;  and  "glistering  white  as  snow,  so  as  no 
fuller  on  earth  can  whiten  them  "  {Mark  ix.  3). 

The  same  is  said  of  the  Ancient  of  Days  in  Daniel : 

"The  Ancient  of  Days  did  sit,  and  His  garment  was  like  white  snow" 
(vii.  9). 

"  The  Ancient  of  Days  "  is  the  Lord  from  eternity.  As  "  light  "  is 
Divine  truth,  and  this  in  reference  to  the  Lord  is  signified  by  "gar- 
ments," it  is  said  in  David  : 

Jehovah  "  covereth  Himself  with  light  as  with  a  garment "  {Psalm  civ.  2). 

[19.]  From  this  it  can  be  seen  what  the  Lord's  garments  men- 
tioned elsewhere  in  the  Word  signify.     As  in  David  : 

"  He  hath  anointed  all  thy  garments  with  myrrh  and  aloes  and  cassia  " 
{Psalm  xlv.  7,  8). 


CHAP.   III.,   VF-KSE  4. — N.    I95[<:].  283 

<vhere  the  Lord  is  treated  of.     In  Moses : 

"  He  will  wash  His  garment  in  wine,  and  His  covering  in  the  blood  of 
grapes"  {Gen.  xlix.  Ii). 

This  is  also  said  of  the  Lord.  "  Wine  "  and  "  the  blood  of  grapes  " 
sig^nify  Divine  truth.  Because  the  Lord's  garments  signified  Di- 
vine tnith, 

Those  who  touched  the  border  of  His  garment  were  healed  (Matt.  ix. 
20,  21  ;  Mark  v.  27,  23,  30;  vi.  56 ;  Luke  viii.  44). 

In  Isaiah: 

"Who  is  this  that  cometh  from  Edom,  His  garments  sprinkled  from 
Bozrah  ;  this  that  is  honorable  in  His  apparel?. . .  .Wherefore  art 
Thou  red  in  Thine  apparel,  and  Thy  garments  as  of  one  treading 
in  the  wine  press  ?...  .Their  vi(flory  is  sprinkled  upon  My  gar- 
ments, and  I  have  stained  all  My  raiment"  (Ixiii.  1-3). 

This  is  also  said  of  the  Lord  ;  "garments  "  here  signify  the  Word, 
which,  as  has  been  said,  is  Divine  truth  from  the  Lord  on  earth 
and  in  the  heavens  ;  the  violence  offered  to  Divine  truth,  that  is,  to 
the  Word  by  those  who  were  then  of  the  church,  is  described  by 
this,  that  "  He  was  red  in  apparel  as  one  treading  in  the  wine- 
press," and  that  "vi6lory  was  sprinkled  upon  His  garments,"  and 
that  "  He  had  stained  all  His  raiment."    [20.]    In  the  Apocalypse : 

He  who  sat  on  the  white  horse  "arrayed  with  a  garment  dyed  with 
blood;  and  His  name  is  called  the  Word  of  God"  (xix.  13). 

Here  it  is  plainly  declared  that  He  who  sat  on  the  white  horse  was 
called  "  the  Word  of  God  ;"  and  it  is  clear  that  this  is  the  Lord,  for 
it  is  immediately  said  of  Him, 

"He  hath  on  His  garment  and  on  His  thigh  a  name  written,  King  of 
kings  and  Lord  of  lords"  (verse  16). 

It  is  therefore  the  Word  in  the  letter  that  is  signified  by  the  "gar- 
ment dyed  with  blood,"  since  violence  was  done  to  it,  but  not  to 
the  Word  in  the  spiritual  sense ;  violence  could  not  be  done  to 
this,  because  they  knew  nothing  about  it.  [21.]  That  violence 
was  done  to  the  Word  in  the  sense  of  the  letter,  but  not  to  the 
Word  in  the  spiritual  sense,  is  signified  also  by  the  soldiers  divid- 
ing the  Lord's  garments,  but  not  His  tunic,  of  which  it  is  said  in 
Jolm  : 

"The   soldiers. .  .took    His  garments,  and   made   four  parts,  to  every 
soldier  a  part,  also  the  tunic.     Now  the  tunic  was  without  seam, 
woven  from  the  top  throughout.     They  said  therefore  one  to  an- 
other, Let  us  not  rend  it,  but  let  us  cast  lots  for  it,  whose  it  sha 
be These  thirgs  therefore  the  soldiers  did"  (xix.  23,  24). 


284  APOCALYPSE  EXPLAINED. 

And  in  David  : 

"They  parted  My  garments,  and  cast  lots  upon  My  vesture"  {Psalm 
xxii.  18). 

"  The  garments  of  the  Lord  which  they  parted  "  signify  the  Word 
in  the  letter;  His  "tunic"  the  Word  in  the  spiritual  sense;  "sol- 
diers" signify  those  of  the  church  who  should  fight  in  behalf 
of  Divine  truth;  therefore  it  is  said,  "These  things  therefore  the 

soldiers  did."  (That  "  tunic  "  signifies  Divine  truth,  or  the  Word  in  the  spirit- 
ual sense,  see  A.C.,  n.  9826,  9942;  that  "soldiers"  signify  those  who  are  of  the 
church,  and  who  should  fight  in  behalf  of  Divine  truth,  see  above,  n.  64.  at  the  end, 
where  these  things  are  more  fully  explained.)      It    should   be   known    that 

each  detail  related  in  the  Evangelists  respe6ling  the  Lord's  passion, 
involves  and  signifies  how  the  church  at  that  time,  which  was  among 
the  Jews,  had  treated  Divine  truth,  thus  the  Word,  for  this  was  Di- 
vine truth  with  them ;  the  Lord  also  was  the  Word,  because  He 
was  Divine  truth  {^John  i.  i,  2,  14).  But  what  each  detail  involves 
and  signifies  cannot  be  known  except  by  the  internal  sense. 
Here  it  will  be  told  only  what  "  the  Lord's  garments "  signified, 
because  the  meaning  of  "garments"  is  here  treated  of,  namely, 
that  they  signify  truths,  and  in  reference  to  the  Lord,  Divine  truths. 
[22.]  "The  garments  of  Aaron  and  of  his  sons"  have  a  like 
signification,  because  Aaron  with  his  sons  represented  the  Lord  in 
respedl  to  Divine  good,  and  their  garments  the  Lord  in  respedl  to 

Divine  truth.  (But  these  things  maybe  seen  set  forth  and  shown  in  the  Arcana 
Caelestia  ;  as  that  Aaron  represented  the  Lord  in  respedl  to  Divine  good,  n.  9806, 
9946,  10017  ;  also  what  each  of  their  garments  signified,  the  breastplate,  the  ephod, 
the  cloak,  the  tunic  wrought  with  checker  work,  the  mitre,  and  the  belt,  n.  9814, 
9823-9828,  seq.) 

196*    "And  they  shall  walk  with  Me  in  white,  for  they  are 

worthy,"  signifies  their  spifitual  life,  ivhich  they  have  by  means 
of  knozvledges  of  trtith  and  good  from  the  Word. — -This  is  evident 
from  the  signification  of  "to  walk,"  as  meaning  to  live  (see  above, 
n.  97)  ;  from  the  signification  of  "in  white,"  as  meaning  in  truths, 
for  "whiteness"  and  "brightness"  in  the  Word  are  predicated  of 
truths  (of  which  presently)  ;  therefore  by  these  words,  "  they  shall 
walk  with  me  in  white,"  is  signified  spiritual  life,  since  spiritual  life 
is  a  life  of  truth,  that  is,  a  life  according  to  truths,  thus  according  to 
the  precepts  of  the  Lord  in  the  Word.  This  is  evident  also  from 
the  signification  of  "for  they  are  worthy,"  as  meaning  because  they 
have  spiritual  life  from  the  Lord.  So  far  as  any  one  receives  from 
the  Lord  is  he  worthy ;  but  so  far  as  he  receives  from  self,  that  is, 
from  what  is  his,  or  from  what  is  his  own  {proprium)  he  is  not  worthy. 
Nothing  else  constitutes  spiritual  life  with  man  but  knowledges  of 
truth  and  good  from  the  Word  applied  to  the  life ;  and  they  are 


CHAP.    III.,   VERSE   4. — N.    I96.  285 

applied  to  the  life  when  man  holds  them  as  the  laws  of  his  life,  for 
he  then  looks  to  the  Lord  in  everything,  and  with  such  the  Lord 
is  present,  and  gives  intelligence  and  wisdom  and  an  affection  for 
these  and  delight  in  them.  For  the  Lord  is  in  His  truths  with 
man  jince  every  truth  goes  forth  from  the  Lord,  and  what  goes 
forth  from  die  Lord  this  is  His,  even  so  that  it  is  He ;  therefore 
ihe  Lord  says, 

"  I  am  ....  the  truth  and  the  life  "  {John  xiv.  6). 
He  that  doeth  the  truth  cometh  to  the  light,  [that  his  works  may  be 

made  manifest]  that  they  have  been  wrought  in  God"  (yohn  iii.  21). 
"The  Word  was  with  God,  and  the  Word  was  God.  ...   In  Him  was  life  ; 

and  the  life  was  the  light  of  men.  . . .  That  was  the  true  light,  that 

lighteth  every  man And  the  Word  was  made  flesh  "  {yohn  i. 

I.  4.  9.  M)- 

The  Lord  is  called  "the  Word"  because  the  Word  means  Di- 
vine truth  ;  He  is  also  called  "  the  Light "  because  Divine  truth  is 
light  in  the  heavens  ;  He  is  also  called  "the  Life,"  because  every- 
thing that  li\-es,  lives  from  that  light ;  from  that  also  angels  have 
intelligence  and  wisdom,  in  which  their  life  consists.  He  who 
would  derive  life  from  any  other  source  than  the  Divine  that  goes 
forth  from  the  Lord,  which  in  heaven  is  called  Divine  truth  and  is 
there  seen  as  light,  is  greatly  mistaken.  From  this  it  can  be  seen 
how  it  is  to  be  understood  that  "God  was  the  Word,"  that  "in 
Him  was  life,  and  that  the  life  was  the  light  of  men."  [2.]  "  White  " 
in  the  Word  is  predicated  of  truths,  because  Divine  truth  is  the 
light  of  heaven,  as  was  just  said,  and  whiteness  and  brightness  are 
from  the  light  of  hea\-en.     From  this  it  was 

That  when  the  Lord  was  transfigured  before  Peter,  James,  and  John, 

His  face  appeared  as  the  sun,  and  His  garments  as  light  {Matt.  xvii. 

2),  "white,  dazzling"  (Luke  ix.  29),  "glistering  as  snow,  so  as  no 

fuller  on  earth  could  whiten  "  (Mark  ix.  3) ; 
That  the  angels  at  the  Lord's  sepulchre  had  a  garment  white  as  snow 

{Matt,  xxviii.  3),  and  shining  {Luke  xxiv.  4) ; 
That  there  appeared  to  John  seven  angels  from  the  temple  clothed  in 

linen  clean  and  shining  {Apoc.  xv.  6) ; 
That  those  who  stood  before  the  throne  of  the  Lamb  were  clothed  in 

white  robes  {Apoc.  vi.  11  ;  vii.  9,  13,  14  ;  xix.  8); 
That  the  armies  of  the  One  sitting  upon  the  white  horse  followed  Him 

on  white  horses,  clothed  in  fine  linen,  white  and  pure  {Apoc.  xiv.  14). 

From  this  also  it  was 

That  the  garments  of  Aaron  were  of  linen,  and  that  he  put  them  on 
when  he  went  within  the  vail  before  the  mercyseat  {Lev.  xvi.  1-5, 
32). 

"  Linen  "  also  signifies  truth,  because  of  its  whiteness  {A.c,  n.  7601, 
9959).   As  "  white  "  signifies  truth,  and  truths  are  what  disclose  falsi 


286  APOCALYPSE    EXPLAINED. 

ties  and  evil  in  man  and  thus  punfy  him,  it  is  said  in  David  : 

"  Behold,  Thou  desirest  truth  in  the  reins,  and  in  the  hidden  part  IhoL 
makest  me  to  know  wisdom.  Thou  shalt  purge  me  with  hyssoj 
that  I  may  be  made  clean  ;  Thou  shalt  wash  me  and  I  shall  br 
whiter  than  snow  "  {Psalm  li.  6,  7). 

[3.]  Because  the  Nazirites  represented  the  Lord  in  respe6l  to 
Divine  truth  in  outmosts,  which  on  earth  is  the  Word  in  the  sense 
of  the  letter,  and  this  with  the  Jews  was  falsified  and  perverted,  it  is 
said  of  them  in  Larnentatio^is : 

"  The  Nazirites  were  whiter  than  snow,  they  were  brighter  than  milk 
their  bones  were  more  ruddy  than  pearls,  their  polishing  was  sap 
phire  ;  but  their  form  is  darkened,  that  they  are  not  known  in  thi 
streets  "  (iv.  7,  8). 

(That  "Nazirites"  represented  the  Lord  in  respedl  to  Divine  truth,  see  A.C.,  n. 
6437  ;  that  "  the  crown  of  the  head  of  the  Nazirites  "  means  Divine  truths  in  out 
mosts,  or  the  Word  in  the  letter,  n,  6437,  9407.  That  the  "hair"  which  was  of 
the  Naziriteship,  and  was  called  "  the  crown  of  the  head  of  the  Nazirite,"  is  Divine 
truth  in  outmosts,  n.  3301,  5247,  10044.  That  one  has  strength  and  power  in  Divine 
truths  in  the  outmosts,  n.  9836  ;    that  therefore  the  strength  of  Samson  was  in  his 

hair,  n.  3301.)  [4.]  From  this  it  is  clear  what  is  signified  by  "the 
Nazirites  were  whiter  than  snow  and  brighter  than  milk,"  and 
"sapphire  was  the  polishing  of  their  bones ;  their  form  was  dark- 
ened, that  they  were  not  known  in  the  streets;"  for  "whiteness", 
and  "brightness"  signify  Divine  truth  in  its  light  (as  was  said 
above)  ;  and  "bones,"  as  they  are  man's  outmosts,  being  the  sup- 
ports of  his  whole  body,  correspond  to  outmosts  in  heaven.     (For 

all  things  of  man  correspond,  see  Heaven  and  Hell,  n.  87-102 ;  consequently  "  bones  " 
signify  the  outmosts  in  the  spiritual  world,  which  are  also  the  outmosts  of  Divine 
truth  or  the  Word,  A.C.,  n.  5560-5564,  8005  ;  that  "  sapphire"  signifies  what  is  trans- 
lucent from  truths,  n.  9407 ;  and  "  not  to  be  known  in  the  streets  "  signifies  that  Di- 
vine truth  is  no  more  to  be  seen,  since  "  streets  "  signify  where  there  are  truths  of 
doctrine,  n.  2336.) 

197.  \_Verse  5.]  "He  that  overcomeih"  signifies  he  that  is 
steadfast  even  until  death. — This  is  evident  from  the  signification 
of  "overcoming"  as  meaning  to  be  steadfast  in  spiritual  afifedlion 
for  truth  even  to  the  end  of  life  (see  above,  n.  128). 

198.  "Shall  be  clothed  in  white  garments  "  signifies  iyitelli 
gence  and  wisdom  according  to  truths  a7id  their  reception. — This 
is  evident  from  what  was  said  above  (n.  195,  196),  where  it  was 
shown  that  "  white  garments  "  are  Divine  truths.  "  To  be  clothed 
with  them  "  signifies  intelligence  and  wisdom  according  to  truths 
and  their  reception,  because  all  intelligence  and  wisdom  are  from 
Divine  truths  according  to  the  perception  of  them  and  their  recep- 
rion  in  the  life.  To  see  truths,  and  to  see  what  they  are,  is  of  per- 
ception ;  and  to  live  according  to  them  is  of  reception  ;  and  accord- 


CHAP.    III.,   VERSE    5. — N.   I99.  287 

inc^  to  perception  and  reception  man  ha.s  intellij^cnce  and  wisdom. 
Such  intelligence  and  wisdom  as  is  not  from  Divine  truths,  but 
from  worldly  things  only,  is  not  intelligence  and  wisdom  but  merely 
knowing  {scieniia)  and  a  power  to  reason  therefrom  ;  for  intelligence 
is  seeing  inwardly  in  oneself  whether  a  thing  be  true  or  not ;  but 
they  who  are  wise  from  worldly  things  only  do  not  see  truths 
inwardly  in  themselves,  but  from  others ;  and  to  see  from  others 
is  merely  to  know  {scire) ;  and  such  things  come  no  farther  under 
the  mind's  vision  than  that  they  may  be  confirmed.  In  such  a 
state  are  most  persons  at  this  day  within  the  church  who  make 
faith  alone,  separate  from  life,  to  be  saving  ;  consequently  truths  do 
not  enter  into  their  spirit,  but  merely  into  the  memory  of  the  nat- 
ural man  ;  and  yet  the  light  of  heaven,  which  is  Divine  truth,  can 
enter  by  no  other  way  into  man  than  by  the  way  of  his  spirit  or 
soul ;  and  man's  spirit  is  such  as  his  life  is,  but  not  such  as  his 
memory  apart  from  his  life  is  ;  and  the  light  of  heaven  enters  into 
man's  spirit  when  he  is  in  the  good  of  love  and  charity  from  the 
Lord,  and  when  he  is  in  that  good  he  is  also  in  faith.     (That  man 

has  no  faith  when  he  has  no  iove  or  charity,  see  Last  yudgment,  n.  33-40.  More- 
over, what  true  intelligence  is,  what  spurious,  and  what  false,  see  Heaven  and  Hell, 
n-  346-356.) 

199.    "And  /  mil  not  blot  his  name  out  of  the  book  of  life" 

signifies  that  they  will  be  in  heaven  because  they  a^-e  Jilted  for  it. — 
This  is  evident  from  the  signification  of  "name,"  as  meaning  the 
quality  of  man's  state  of  life  (see  above,  n.  148)  ;  and  from  the 
signification  of  "the  book  of  life,"  as  meaning  heaven  (of  which 
presently)  ;  therefore,  "not  to  blot  his  name  out  of  the  book  of 
life"  signifies  that  they  will  be  in  heaven  becaus'  ♦•heir  state  in  re- 
spect to  love  and  faith  is  heavenly,  thus  because  they  are  fitted  for 
heaven.  "The  book  of  life"  signifies  heaven,  because  a  man  who 
is  in  love  to  the  Lord  and  faith  in  Him  is  a  heaven  in  least  form, 
and  this  hea\en  of  man  corresponds  to  hea\-en  in  greatest  form ; 
therefore  he  w  ho  has  heaven  in  himself  comes  into  heaven,  for  he 

IS  fitted  for  it.  (That  there  is  such  correspondence,  see  Heaven  and  Hell,  n. 
51-58,73-77,87-102;   and  Do^rine  of  the  New  yerusalem,  n.  2-^0-226.)      From 

this  it  is  that  "the  book  of  life"  is  that  in  man  that  corresponds  to 
the  heaven  in  him.  Because  this  remains  with  man  to  eternity,  if 
he  has  become  spiritual  by  means  of  knowledges  of  truth  and 
good  applied  to  life  in  the  world,  it  is  said,  "  I  will  not  blot  his 
name  out  of  the  book  of  life."  In  the  world  it  may  be  blotted 
out  if  man  does  not  continue  spiritual  to  the  end  of  life ;  but  if 
he  does  so  continue  it  cannot  be  blotted  out,  because  he  is  con- 
ioined  to  the  Lord  by  love  and  faith,  and  such  conjunction  with 
:he  Lord  as  there  has  been  in  the  world  remains  with  man  aftei 


288  APOCALYPSE    EXPLAINED. 

death.  [2.]  From  all  this  it  can  be  seen  that  "the  book  of  life" 
means  that  from  the  Lord  which  has  been  written  in  man's  spirit, 
that  is,  in  his  heart  and  soul,  or  what  is  the  same,  in  his  love  and 
faith ;  and  what  is  written  by  the  Lord  in  man  is  heaven.  From 
this  it  is  clear  what  is  meant  by  "the  book  of  life"  in  the  following 
passages.     In  Daniel : 

•The  Ancient  of  Days  sat,. .  .and  the  books  were  opened"  (vii.  9,  10). 

In  the  same, 

"  The  people  shall  be  delivered,  every  one  that  shall  be  found  written  in 
the  book  "  (xii.  i). 

In  David : 

"  Let  them  be  blotted  out  of  the  book  of  lives,  and  not  be  written  with 
the  righteous  "  {Psalm  Ixix.  28). 

In  Moses : 

Moses  said,  "  Blot  me,  I  pray  Thee,  out  of  the  book  which  Thou  hast 
written.  And  Jehovah  said,  Whosoever  hath  sinned  against  Me, 
him  will  I  blot  out  of  the  book"  {Exod.  xxxii.  32,  33). 

In  the  Apocalypse  : 

"  All  shall  worship  the  beast  whose  names  have  not  been  written  in  the 
Lamb's  book  of  life  "  (xiii.  8  ;  xvii.  8). 

Again, 

"  I  saw  . . .  that  the  books  were  opened  ;  and  another  book  was  opened, 
which  is  of  life  ;  and  the  dead  were  judged  out  of  the  things  which 

were  written  in  the  books,  according  to  their  works And  if 

any  was  not  found  written  in  the  book  of  life  he  was  cast  into  the 
lake  of  fire"  (xx.  12,  15). 

Again, 

There  shall  enter  into  the  New  Jerusalem  "only  they  that  are  written 
in  the  Lamb's  book  of  life  "  (xxi.  27). 

In  David : 

"  My  bone  was  not  hidden  from  Thee  when  I  was  made  in  secret 

Upon  Thy  book  all  the  days  were  written  in  which  they  were 
formed,  and  not  one  of  them  is  wanting"  {Psalm  cxxxLx.  15,  16). 

'All  the  days  were  written"  means  all  states  of  life.     (That  each  and 

all  things  that  man  has  thought,  willed,  spoken,  and  done,  even  all  that  he  has  seen 
and  heard,  are  with  him  in  his  spirit  as  if  written  therein,  so  that  nothing  whatever  is 
wanting,  see  Heaven  and  Hell,  n.  462,  463  ;  and  A.C.,  n.  2469-2494,  739^  ,  and  that 
this  is  man's  "book  of  life,"  see  n.  2474,  9386,  9841,  10505  ;  and  likewise,  n.  5212, 
8067,  9334,  9723,  9841.) 

200.  "And  I  will  confess  his  name  before  My  Father  and 
before  His  angels  "  signifies  Ihai  they  will  be  in  Divine  good  and 
in  Divine  truth  therefrom. — This  is  evident  from  the  signification 
3f  "  I  will  confess  his  name,"  as  meaning  that  thinp-s  are  to  be  in 


CHAP.   III.,   VERSE  5. — N.   200.  289 

agreement  with  the  quality  of  their  state  of  life  ;  for  "  I  will  con- 
fes.s,"  when  said  by  the  Lord,  means  making  things  to  be ;  for  what 
the  Lord  says  or  confesses  respe61ing  a  man  or  angel  who  is  in 
the  good  of  love  and  faith,  He  grants  and  provides,  since  every 
good  of  love  and  faith  is  from  Him.  Therefore  in  the  Word,  "  to 
speak,"  when  predicated  of  the  Lord,  signifies  to  instruct,  to  en- 
lighten, and  to  i)rovide  (see  A.C..  n.  5361,  6946,  6951,  7019,  8095,  10234. 
10290).  That  "name"  means  quality  of  the  state  of  life,  see  above 
(n.  148).  This  is  evident  also  from  the  signification  of  "Father," 
when  it  is  said  by  the  Lord,  as  meaning  the  Divine  good,  which  is 
in  the  Lord  and  from  Him  (of  which  in  what  follows)  ;  and  from 
the  signification  of  "angels,"  as  meaning  Divine  truth,  which  is 
also  from  the  Lord  (of  which  above,  n.  130).  From  this  it  is  clear 
that  "  I  will  confess  his  name  before  My  Father  and  before  His 
angels,"  signifies  that  they  will  be  in  Divine  good  and  in  Divine 
truth.  [2.]  "Father,"  when  it  is  said  by  the  Lord,  means  the 
Divine  good,  which  is  in  the  Lord  and  from  the  Lord,  because  the 
Divine,  which  was  in  the  Lord  from  conception,  and  which  was 
the  Esse  of  His  life,  to  which  Divine  he  united  His  Human  when 
He  was  in  the  world ;  this  He  called  "  His  Father."  That  the 
Divine  that  was  in  Him  from  conception  was  what  the  Lord  called 
"  Father,"  can  be  clearly  seen  from  His  teaching  that  He  is  one 
with  the  Father.     As  in  yohn  : 

"  I  and  the  Father  are  one"  (x.  30). 

In  tne  same, 

Believe  "that  the  Father  is  in  Me,  and  I  in  the  Father"  (x.  38). 

In  the  same, 

" He  that  beholdeth  Me  beholdeth  Him  that  sent  Me"  (xii.  45). 

In  the  same, 

"  If  ye  had  known  Me  ye  would  have  known  My  Father  also  ;  and  from 
henceforth  ye  have  known  Him,  and  have  seen  Him.     Philip  said 

unto  Him,  Lord,  show  us  the  Father Jesur  saith,  Am  I  so 

long  time  with  you,  and  thou  dost  not  know  Me,  Philip?  he  that 
hath  seen  Me  hath  seen  the  Father  ;  how  sayest  thou  then,  Show 
us  the  Father?  Believest  thou  not  that  I  am  in  the  Father,  and 
the  Father  in  Me  ?  .  . .  The  Father  that  abideth  in  Me  doeth  the 
works.  Believe  Me,  that  I  am  in  the  Father,  and  the  Father  in 
Me"  (xiv.  7-1 1). 

In  the  same, 

"  If  ye  had  known  Me  ye  would  have  known  My  Father  also  '  (viii.  19). 

In  the  same, 

"  I  am  not  alone,  because  the  Father  is  with  Me"  (xvi.  32). 


290  APOCALYPSE  EXPLAINED. 

:'S  ]    Because  :  -.e  Lord  is  one  \/ith  tlie  Father  He  also  declares, 

That  all  things  of  the  Father  are  His,  and  His  are  the  Father's  (yoAn 

xvii.  10); 
That  all  things  whatsoever  that  the  Father  hath  are  His  {yoJin  xvi.  15) ; 
That  the  Father  hath  given  all  things  into  the  hands  of  the  Son  {John 

iii.  35  ;  xiii.  3) ; 
And  that  all  things  have  been  delivered  unto  Him  by  the  Father;  that 

no  one  knoweth  the  Son  save  the  Father,  neither  doth  any  one 

know  the  Father  save  the  Son  {Matt.  xi.  27 ;  Luke  x.  22). 
That  no  one  hath  seen  the  Father  except  the  Son,  who  is  in  the  bosom  o£ 

the  Father  {John  i.  18  ;  vi.  46). 
That  the  Word  was  with  God,  that  the  Word  was  God, ....  and  the  Word 

became  flesh  {John  i.  i,  14), 

From  this  last  passage  also  it  is  clear  that  they  are  one,  for  it  is  said, 
"  The  Word  was  with  God,  and  the  Word  was  God."  It  is  plain, 
too,  that  the  Human  of  the  Lord  is  God,  for  it  is  said,  "  And  the 
Word  became  flesh."  Because  all  things  of  the  Father  are  also 
the  Lord's,  and  because  He  and  the  Father  are  one,  the  Lord 
when  He  ascended  into  heaven  said  to  his  disciples, 

"All  power  hath  been  given  unto  Me  in  heaven  and  on  earth"  {Matt. 

xxviii.  18)  ; 

by  which  He  taught  that  men  should  approach  Him  alone,  because 
He  alone  can  do  all  things ;  as  He  also  said  to  them  before, 
"  Without  Me  ye  can  do  nothing  "  {John  xv.  5). 

This  makes  clear  how  these  words  are  to  be  understood, 

"  I  am  the  way,  the  truth,  and  the  life  ;  no  one  cometh  unto  the  Father 
but  through  Me  "  {John  xiv.  6) ; 

namely,  that  the  Father  is  approached  when  the  Lord  is  approached. 
[4.]  The  Lord  so  often  spoke  of  the  Father  as  another  than  Him- 
self, for  this,  as  one  of  many  reasons,  that  by  "  Father,"  in  the  in- 
ternal or  spiritual  sense,  is  meant  the  Divine  good,  and  by  "Son," 
the  Divine  truth,  each  in  the  Lord  and  from  the  Lord ;  for  the 
Word  is  written  by  correspondences,  and  is  thus  both  for  men 
and  for  angels.  The  "Father"  therefore  is  mentioned,  that  the 
Lord's  Divine  good  may  be  perceived  by  angels  who  are  in  the 
spiritual  sense  of  the  Word;  and  "Son  of  God"  and  "Son  of 
man"  are  mentioned,  that  the  Divine  truth  may  be  perceived    (as 

can  be  seen  from  what  has  been  shown  in  the  Arcana  Caelestia,  namely,  that 
"  Father"  in  the  Word  signifies  good,  n.  3703,  5902,  6050,  7833,  7834;  that  "  father" 
signifies  the  church  in  respedl  to  good,  thus  the  good  of  the  church,  and  "  mother  " 
the  church  in  respe<5l  to  truth,  thus  the  truth  of  the  church,  n.  2691,  2717,  3703,  5581, 
8897.  That  the  Divine  good  that  was  in  Him  from  conception,  and  was  the  Esse 
of  life,  from  which  was  His  Human  the  Lord  called  "  Father,"  n.  2803,  3704,  7499, 
8328,  8897 ;  that  the  Lord  is  aclcuowledged  as  the  Father  in  heaven  because  they 
are  one,  n.  15,  1729,  ^690;  that  the  Lord  is  also  called  "  Father"  in  the  Word.  n. 
2005.  »hat  the  Lord  is  a  Father  to  those  who  are  being  regenerated,  since  they 
are  receiving  new  life  from    Him,  and   His  life,  n.  2293,  3690,  6492;  that  "  Son  cf 


CHAP.   III.,  VERSE   5. — N.  200.  29I 

God,"  and  "Son  of  man,"  are  the  Lord  in  respecl  to  the  Divine  Human  and  the 
proceeding  Divine  truth,  see  .ibove,  n.  63.  15I,  166.)      Since,  then,  all  who 

come  into  heaven  must  be  not  only  in  good  but  also  in  truth  (for 
no  one  can  be  in  the  one  unless  he  is  also  in  the  other,  since 
good  is  the  esse  of  truth,  and  truth  is  the  existere  of  good)  ;  and 
since  "the  Father"  signifies  Divine  good,  and  "angels"  Divine 
truth,  both  from  the  Lord,  it  is  said,  "  I  will  confess  his  name  be- 
fore My  Father  and  before  His  angels."  So,  too,  in  the  Evan- 
gelists : 

"Every  one  who  shall  confess  Me  before  men,  him  will  I  confess  before 
My  Father  who  is  in  the  heavens"  {Matt.  x.  32). 

"  Everyone  who  shall  have  confessed  Me  before  men,  him  shall  the  Son 
of  man  also  confess  before  the  angels  of  God"  {Luke  xii.  8). 

[6.]    Since  "Father"  signifies  Divine  good,  and  "angels"  Divine 

truth,  the  Lord  also  says, 

"When  the  Son  of  man  shall  come  in  His  glory  and  the  glory  of  the 
Father  and  of  the  holy  angels  "  {Luke  i.\.  26 ;  Matt.  xvi.  27). 

Here  the  Lord  calls  His  glory  "the  glory  of  the  Father  and  of 
the  angels,"  for  He  says,  "  in  His  glory  and  the  glory  of  the  Father 
and  of  the  holy  angels  ;"  but  in  another  place.  "  in  the  glory  of  the 
Father  with  the  angels ;"  and  elsewhere,  "  in  His  glory  with  the 
angels."     As  in  Mark: 

"When  He  shall  come  in  the  glory  of  His  Father  with  the  holy  angels" 
(viii.  38). 

And  in  Jl  fait  hew  : 

"When  the  Son  of  man  shall  come  in  His  glory,  and  all  the  holy  angels 
with  Him  "  (xxv.  31). 

Let  it  be  added  further  that  if  it  is  accepted  as  a  doftrine  and 
acknowledged,  that  the  Lord  is  one  with  the  Father,  and  that  His 
Human  is  Divine  from  the  Divine  in  Himself,  light  will  be  seen 
in  every  particular  of  the  Word ;  for  that  which  is  accepted  as 
do6lrine  and  acknowledged  from  doflrine  is  in  light  when  the 
Word  is  read ;  moreover,  the  Lord,  from  whom  is  all  light  and 
who  has  all  power,  will  enlighten  those  who  acknowledge  this. 
But  on  the  other  hand,  if  it  is  accepted  and  acknowledged  as  a 
do6\rine  that  the  Divine  of  the  Father  is  another  Divine  than  the 
Lord's,  nothing  will  be  seen  in  light  in  the  Word ;  since  the  man 
who  is  in  that  dodlrine  turns  himself  from  one  Divine  to  the  other, 
and  away  from  the  Divine  of  the  Lord  which  he  can  see  (which  is 
done  bv  thought  and  faith),  to  a  Divine  that  he  cannot  see ;  for 
the  Lord  says, 

"Ye  have  neither  heard  the  Father's  voice  at  any  time,  nor  seen  Hii 
form  "  {John  v.  37  ;  also  i.  18) ; 


292  APOCALYPSE    EXPLAINED. 

and  to  believe  in  a  Divine  and  love  a  Divine  that  cannot  be  thought 
of  under  any  form  is  impossible. 

20I.  [Verse  6.]  "He  that  hath  an  ear  lei  him  hear  what  the 
Spirit  saith  to  the  churches  "  signifies  that  he  who  understands 
should  hearken  to  what  Divhie  truth  going  forth  from  the  Lord 
teaches  a7id  says  to  those  who  are  of  His  church,  as  is  evident 
from  what  has  been  said  above  (n.  108),  where  there  are  like 
words. 

VERSES  7-13. 

202*  "And  to  the  angel  of  the  church  in  Philadelphia  write,  These  things  saith 
the  Holy,  the  True,  He  that  hath  the  key  of  David,  He  that  openeth  and  no  one  shutteth, 
and  shutteth  and  no  one  openeth  :  I  hnow  thy  works ;  behold,  I  have  given  before  thee  an 
opened  door,  and  no  one  is  able  to  shut  it;  for  thou  hast  some  power,  and  hast  l<ept  My 
word,  and  hast  not  denied  My  name.  Behold,  I  wilt  give,  from  the  synagogue  of  Satan,  of 
those  saying  that  they  are  Jews  and  they  are  not,  but  do  lie ;  behold,  I  will  make  them  to 
come  and  worship  at  thy  feet,  and  to  hnow  that  I  have  loued  thee.  Because  thou  hast  iiept 
the  word  of  My  endurance,  I  also  will  keep  thee  in  the  hour  of  temptation  that  Is  to  come  upon 
the  whole  world,  to  try  them  that  dwell  upon  the  earth.  Behold,  I  come  quictily  ;  hold  what 
thou  hast,  that  no  one  take  thy  crown.  He  that  overcometh  I  will  make  him  a  pillar  in  the 
temple  of  My  God,  and  he  shall  go  out  thence  no  more  ;  and  I  will  write  upon  him  the  name 
of  My  God,  and  the  name  of  the  city  of  My  God,  the  New  Jerusalem,  which  is  coming  down 
out  of  heaven  from  My  God,  and  My  new  name.  He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches." 

7.  "And  to  the  angel  of  the  church  in  Philadephia  write"  signifies  those  of  the 

chtirch  who  are  in  the  faith  of  charity  [n.  203] ;  "these  things  saith 
the  Holy,  the  True,"  signifies  from  whom  is  that  faith  [n.  204]  ;  "He 
that  hath  the  key  of  David"  signifies  zoho  has  power  by  t>ieatts  of  Divine 
truth  [n.  205] ;  "He  that  openeth  and  no  one  shutteth,  and  shutteth  and 
no  one  openeth,"  siguiiiQS  power  to  admit  into  heaven  alt  who  are  in  the 
faith  of  charity,  and  to  remove  from  heaven  all  who  are  not  [11. 
206]. 

8.  "/  know  thy  works"  signifies  a  life  of  charity  [n.  207];  "behold,  I  have 

given  before  thee  an  opened  door,  and  no  one  is  able  to  shut  it,"  signifies 
that  they  will  be  ad7nitted  into  heaven,  and  that  to  no  one  of  that  charac- 
ter will  it  be  refused  [n.  208]  ;  "for  thou  hast  some  power,  and  bast 
kept  My  word,  and  hast  not  denied  Nly  name,"  signifies  that  they  have 
power  from  the  Lord  over  evils  and  falsities,  in  the  measure  in  which 
they  make  truths  from  the  Word  to  be  of  their  life,  and  acknowledge  the 
Divine  of  the  Lord  in  His  Lluman  [n.  209]. 

9.  "Behold,  I  will  give,  from  the  synagogue  of  Satan,"  signifies  those  who  are  in 

the  doctrine  of  faith  alone,  and  in  no  charity  [n.  210]  ;  "of  those  saying 
that  they  are  Jews  and  they  are  not,  but  do  lie,"  signifies  who  believe 
themselves  to  be  iti  truths,  wheti  vet  they  are  in  falsities  [n.  211]  ;  "Be- 
hold, I  will  make  them  to  come  ana  worship  at  thy  feet,"  signifies  the 
state  of  such  after  death,  that  they  will  be  out  of  heaven,  and  cannot  be 
admitted  [n.  212];  "and  to  know  that  I  have  loved  thee"  signifies  a 
consequent  knowledge  that  the  Lord  is  present  in  charity,  and  not  in 
faith  apart  from  charity  [n.  213]. 
w>.  "Because  thou  hast  kept  the  word  of  Hfy  endurance  "signifies  that  they  have 
lived  according  to  the  Lora'  s  commandments  [n.  214]  ;  "I  also  will  keep 
thee  in  the  hour  of  temptation  that  is  to  come  upon  the  whole  world. 
to  try  them  that  dwell  upon  the  earth,"  signifies  the  time  of  the  last 
judgment,  ivhen  there  will  be  visitation  upon  those  who  are  in  the  forvier 
heaven,  and  that  they  will  then  be  saved  [n.  215]. 


CHAP.   III.,   VERSE  7. — N.  204[a].  293 

.T.  "Behold.  I  come  quickly,"  signifies  t/tat  this  is  cerfain  [n.  216J;  "hold  what 
thou  hast"  ---i^'iiities  stecidfastyt(ss  in  a  state  of'  faith  from  ,fiari/y  eren 
unto  thi  end  [n.  217]  ;  "that  no  one  take  thy  crown"  signifies  /est 
intelligence  should  perish  [n.  21S]. 

12.  "He  that  overcometh  I  will  make  him  a  pillar  in  the  temple  of  My  God"  sig- 
nitics  that  those  ^l'/io  are  steadfast  -cill  tie  in  Di'ine  truth  in  heaven  [n. 
219,  220]  ;  "and  he  shall  go  out  thence  no  more"  signifies  that  they 
shall  be  in  it  to  eternity  [n.  221 1 ;  "and  I  will  write  upon  him  the  name 
of  My  God"  signifies  their  quality  in  respect  to  Divine  truth  implanted 
in  the  life  [n.  222];  "and  the  name  of  the  city  of  My  God,  the  New 
Jerusalem,  which  is  coming  down  out  of  heaven  from  My  Cot/,"  signi- 
fies the  doctrine  of  the  ncco  church,  -which  is  in  the  heavens  [n.  223]; 
"and  My  new  name  "  signifies  that  they  will  also  acknowledge  the  Lord's 
Divine  Human  [n.  224]. 

73.  'He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches" 
signifies  that  he  who  understands  should  hearken  to  what  Divine  truth 
going  forth  from  the  Lord  teaches  and  says  to  those  who  are  of  Kii 
church  [n.  225]. 

203.  \Verse  7.]  "And  to  the  angel  of  the  church  in  Philadelphia 
write"  signifies  those  of  the  church  who  are  in  the  faith  of  char- 
ity.— This  is  evident  from  the  things  written  to  the  angel  of  this 
church  understood  in  the  internal  sense,  for  (as  was  said  above, 
n.  20)  the  "seven  churches"  mean,  not  seven  churches,  but  all 
persons  whatever  who  are  of  the  church,  or  all  things  whatsoever 
with  man  that  constitute  the  church ;  since  "seven"  in  the  Word 
means  all  persons  and  all  things  ;  in  fa6i:,  every  number  in  the 
Word  signifies  something  either  of  thing  or  state,  as  can  be  most 
plainly  seen  in  this  prophetic  book,  in  which  numbers  are  so  fre- 
quently mentioned ;  also  in  Ezekiel  (chaps,  xl.-xlviii.),  where  the 
new  temple  and  the  new  earth  are  described,  which  is  done  by 
measurements  given  in  numbers.  The  "new  temple"  and  "new 
earth,"  here  mean  a  new  church,  and  each  measurement  or  each 
number  signifies   something   pertaining  to  the  church.      (That  all 

numbers  in  the  Word  signify  things  and  states,  see  Heaven  and  Hell,  n.  263.) 

204[#l],  "These  things  saith  the  Holy,  the  True,"  signifies 
from  whom  is  that  faith. — This  is  evident  from  the  signification 
of  "the  Holy,  the  True,"  as  meaning,  in  reference  to  the  Lord, 
He  from  whom  are  charity  and  faith.  He  is  called  "holy"  be- 
cause charity  is  from  Him,  and  "true"  because  faith  is  from  Him. 
That  the  Lord  is  called  "holy"  because  charity  is  from  Him,  con- 
sequently that  "holy"  in  the  Word  is  predicated  of  charity  and 
of  faith  therefrom  will  be  seen  presently.  The  Lord  is  called 
"true"  because  faith  is  from  Him,  and  consequently  "true"  in  the 
Word  is  predicated  of  faith,  for  the  reason  that  all  truth  is  of 
faith  ;  for  that  is  called  "true"  which  is  believed  ;  other  things  are 
not  of  faith  because  they  are  not  believed.     But  because  the  faith 


294  APOCALYPSE    EXPLAINED. 

of  charity  is  here  trea.te.c\  of,  something  shall  first  be  said  about 
faith  and  what  it  is.  [2.]  There  is  spiritual  faith,  and  there  is 
faith  merely  natural.  Spiritual  faith  is  wholly  from  charity,  and 
in  its  essence  is  charity  Charity,  or  love  towards  the  neighbor, 
is  to  love  truth,  sincerity,  and  right,  and  to  do  them  from  the 
will.  For  the  neighbor  in  the  spiritual  sense  is  not  every  man,  but 
it  is  that  which  is  in  man  ;  if  this  be  truth,  sincerity,  and  right,  and 
the  man  is  loved  on  account  of  these,  the  neighbor  is  loved. 
That  this  is  what  charity  means,  in  the  spiritual  sense,  any  one 
may  know  if  he  will  but  refled.  Every  one  loves  another,  not  for 
the  sake  of  his  person,  but  for  the  sake  of  what  is  in  him ;  this  is 
the  ground  of  all  friendship,  all  good  will,  and  all  honor.  From 
this  it  follows,  that  to  love  men  for  the  sake  of  the  truth,  sincerity, 
and  right  in  them  is  spiritual  love ;  for  truth,  sincerity,  and  right 
are  spiritual  things,  because  they  are  out  of  heaven  from  the  Lord. 
For  no  man  thinks,  wills,  and  does  any  good  thing  that  is  good 
in  itself, — it  is  all  from  the  Lord ;  and  truth,  sincerity,  and  right 
are  good  things  that  are  good  in  themselves  when  they  are  from  the 
Lord.  These  things,  then,  are  the  neighbor  in  the  spiritual  sense  ; 
from  which  it  is  clear  what  is  meant  in  that  sense  by  loving  the 
neighbor,  that  is,  by  charity.  From  that  is  spiritual  faith ;  for 
whatever  is  loved  is  called  truth  when  it  is  thought.  Every  one 
can  see  that  this  is  so  if  he  will  refledl  upon  it,  for  every  one  coz- 
roborates  that  which  he  loves  by  many  things  in  the  thought,  and 
all  things  by  which  he  convinces  himself  he  calls  truths  ;  the  truth 
that  any  one  has  is  from  no  other  source.  From  this  it  follows, 
that  the  truths  a  man  has  are  such  as  is  the  love  in  him ;  conse- 
quently, if  the  love  in  him  is  spiritual,  the  truths  will  also  be  spirit- 
ual, since  the  truths  a6l  as  one  with  his  love.  All  truths,  because 
they  are  believed,  are  called  in  one  complex,  faith.  From  tliis  it 
is  clear  that  spiritual  faith  in  its  essence  is  charity.  So  far  concern- 
ing spiritual  faith.  [3.]  Faith  merely  natural  is  not  a  faith  of  the 
church,  although  it  is  called  faith  ;  it  is  merely  knowing  (scieftHa).  It 
is  not  a  faith  of  the  church,  because  it  does  not  proceed  from  love 
to  the  neighbor,  or  charity,  which  is  the  spiritual  itself  from  which 
faith  comes,  but  proceeds  from  some  natural  love  that  has  reference 
either  to  love  of  self  or  love  of  the  world,  and  whatever  proceeds 
from  these  loves  is  natural.  Love  forms  the  spirit  of  man  ;  for  man 
in  respedl  to  his  spirit  is  wholly  as  his  love  is  ;  from  that  he  thinks, 
from  that  he  wills,  and  from  that  adls  ;  therefore  he  makes  no  other 
truth  to  be  of  his  faith  than  that  which  is  of  his  love ;  and  truth 
that  is  of  love  of  self  or  the  world  is  merely  natural,  because  it 


CHAT.   III.,    VERSE    7. — N.    204[a].  295 

comes  from  man  and  from  the  world,  and  not  from  the  Lord  and 
from  heaven  ;  for  such  a  man  loves  truth,  not  from  a  love  of  truth 
but  from  a  love  of  honor,  of  gain  and  of  fame,  which  he  serves  ; 
and  as  his  truth  is  such,  his  faith  is  the  same.  This  faith,  therefore, 
IS  not  a  faith  of  the  truth  of  the  church,  or  faith  in  a  spiritual  sense, 
but  only  in  a  natural  sense  which  is  a  mere  knowing  {scientia).  And 
because  nothing  of  this  is  in  man's  spirit  but  only  in  his  memory, 
associated  with  other  things  of  this  world,  therefore  after  death  it  is 
dissipated.  For  only  that  which  is  of  man's  love  remains  with  him 
after  death,  for  (as  has  been  said)  it  is  love  that  forms  man's  spirit, 
and  man  in  respe6l  to  his  spirit  is  wholly  such  as  his  love  is.     (Other 

t]  ings  respedling  charity  and  faith  therefrom  may  be  seen  in  The  Doflrine  of  the 
Ntw  Jerusalem,  where  Charity  and  Faith  are  treated  of,  n.  84-106, 108-122 ;  also  in 
Last  yudgment,  where  it  is  shown  that  there  is  no  faith  where  there  is  not  charity, 

n- 33-39-)  [4.]  That  "  holy  "  in  the  Word  is  predicated  of  Divine 
truth,  and  therefore  of  charity  and  its  faith,  is  evident  from  the 
passages  where  it  is  spoken  of.  There  are  two  things  that  go 
forth  from  the  Lord  and  are  received  by  angels.  Divine  good  and 
Divine  truth.  These  two  go  forth  from  the  Lord  as  one,  but  they 
are  received  by  angels  variousl}- ;  some  receive  Di\ane  good  more 
than  Divine  truth,  and  some  receive  Divine  truth  more  than 
Divine  good.  Those  who  receive  Divine  good  more  than  Divine 
truth  constitute  the  Lord's  celestial  kingdom  and  are  called  celes- 
tial angels,  and  in  the  Word  are  called  "the  righteous  ;"  but  those 
who  receive  Divine  truth  more  than  Di\-ine  good  constitute  the 
Lord's  spiritual  kingdom,  and  are  called  spiritual  angels,  and  in  the 

Word  "holy"    [or   "saints"].      (Of  these  two  kingdoms  and  their  angels, 

set  Heaven  and  Hell,  n.  lo-Q.?,.)  From  this  it  is  that  "the  righteous" 
and  "righteousness"  in  the  Word  mean  the  Divine  good  and 
what  proceeds  therefrom,  and  that  "the  holy"  and  "holiness" 
mean  Divine  truth  and  what  proceeds  therefrom.  From  this  can 
be  seen  what  is  meant  in  the  Word  by  "being  made  righteous," 
and  "being  made  holy."     As  in  the  Apocalypse : 

"  He  that  is  righteous  let  him  be  made  righteous  still,  and  he  that  is  hoh 
let  him  be  made  holy  still"  (xxii.  11). 

And  in  L7ike : 

"  To  serve  Him  ....  in  holiness  and  righteousness  "  (i.  74,  75). 

[5.]  Since  Divine  truth  going  forth  from  the  Lord  is  meant  by 
"  holy,"  the  Lord  is  called  in  the  Word  "the  Holy  One,"  "  the  Holy 
One  of  God,"  "  the  Holy  One  of  Israel,"  "  the  Holy  One  of  Jacob ;" 


296  APOCALYPSE    EXPLAINED. 

and  it  is  from  this  that  angels  are  called  "holy,"  and  also  pro- 
phets and  apostles ;  and  it  is  from  this  that  Jerusalem  is  called 
"holy."  That  the  Lord  is  called  "the  Holy  One,"  "the  Holy 
One  of  God,"  "the  Holy  One  of  Israel,"  and  "the  Holy  One  of 
Jacob,"  may  be  seen  in 

Isa.  xxix.  23  ;  xxxi.  i ;  xl.  25  ;  xli.  14,  16  ;  xliii.  3  ;  xHx.  7  ;  Dan.  iv.  13  ; 
ix.  24  ;  Mark  1.  24 ;  Luke  iv.  34. 

He  is  also  called  "  King  of  the  holy  [of  saints]  "  in  the  Apocalypse : 
"  Righteous  and  true  are  Thy  ways,  Thou  King  of  Saints  "  (xv.  3). 

The  Lord  is  called  "the  Holy  One,"  "the  Holy  One  of  God," 
"the  Holy  One  of  Israel,"  and  "the  Holy  One  of  Jacob,"  because 
He  alone,  and  no  one  else,  is  holy,  which  is  also  declared  in  the 
Apocalypse : 

"Who  shall  not  fear  Thee,  O  Lord,  and  glorify  Thy  name?  for  Thou 
only  art  holy  "  (xv.  4). 

[6.]  Angels,  prophets,  and  apostles  are  called  "holy"  because  by 
them,  in  the  spiritual  sense,  is  meant  Divine  truth  ;  and  Jerusalem 
is  called  "  the  holy  city,"  because  by  that  city,  in  the  spiritual  sense, 
is  meant  the  church  in  respe6l  to  do6lrine  of  truth.  That  angels 
in  the  Word  are  called  "holy,"  see 

Matt.  XXV.  31 ;  Mark  viii.  38  ;  Luke  ix.  26  ; 

the  prophets, 

Mark  vi.  20  ;  Luke  i.  70  ;  Apoc.  xviii.  20 ; 

the  apostles, 

Apoc.  xviii.  20 ; 

that  Jerusalem  is  called  "  the  holy  city," 

Isa.  xlviii.  2  ;  Ixvi.  20,  22  ;  Dan.  ix.  24  ;  Matt,  xxvii.  53  ;  Apoc.  xxi.  2, 10. 

(That  by  "  angels  "  in  the  Word  Divine  truth  going  forth  from  the  Lord  is  meant, 
see  above,  n.  I30,  200;  the  same  by  "prophets,"  see  A.C.,  n.  2534,  7269;  likewise 
by  "  apostles,"  see  above,  n.  ICO;  that  by  "  Jerusalem  "  in  the  Word  the  church  in 
respe(5l  to  the  dodlrine  of  truth  is  meant,  see  Doctrine  of  the  A-civ  yerusalem,  n.  6.) 

From  all  this  it  can  be  seen  why  it  is  that  Divine  truth  going  forth 
from  the  Lord  is  called  "the  Spirit  of  truth,"  and  "  the  Holy  Spirit " 
(see  above,  n.  i83[iJ]),  also  why  heaven  is  called  the  "habitation  of 
holiness" 

(Zffl.  Ixiii.  15:  Deut.  xxvi,  15); 

and  why  the  church  is  called  "the  sandluary" 

{Jer.  xvii.  12  ;  Lam.  ii.  7  ;  Psalm  Ixviii.  35). 


CIIAl'.   III.,  VF.KSr    7. — N.   204[/^].  297 

[ft.]    17.]    That  "holiness"  is  predicated  of   Divine   truth  is 
evident  from  the  following  passages.     In  John  : 

Jesus  when  praying  said,  "  Sandlify  them  [make  them  holy]  in  Thy  truth. 
Thy  Word  is  truth, . . .  and  for  their  sakes  I  sancflify  Myself,  that 
they  also  may  be  sandified  in  the  truth"  (xvii.  17,  19). 

Here  "  being  made  holy  "  is  plainly  said  in  resped  to  truth,  and 
■'those  made  holy"  in  resped  to  those  who  receive  Divine  truth 
from  the  Lord.     In  Moses  : 

"Jehovah  came  from  Sinai, ...  out  of  the  myriads  of  holiness;  from 
His  right  hand  the  fire  of  the  law  unto  them  ;  even  He  who  loveth 
the  peoples  ;  in  Thy  right  hand  are  all  His  saints,  and  they  are 
prostrated  at  Thy  foot ;  he  shall  receive  of  Thy  words "  {Deut. 
.xxxiii.  2,  3). 

"Sinai"  signifies  heaven  where  the  Lord  is,  from  whom  is  Divine 
truth,  or  from  whom  is  the  "law,"  both  in  a  limited  and  a  broad 
sense;  "myriads  of  holiness"  signifies  Divine  truths;  "the  law" 
signifies,  in  a  limited  sense,  the  ten  precepts  of  the  Decalogue,  and 
in  a  broad  sense,  the  whole  Word,  which  is  Divine  truth  ;  those 
are  called  "peoples"  in  the  Word  who  are  in  truths,  and  those  of 
them  that  are  in  truths  are  called  "  saints."  "  Being  prostrated  at 
Thv  foot,"  and  "receiving  of  Thy  words,"  is  a  holy  receiving  of 
Divine  truth  in  outmosts,  which  is  the  Word  in  the  sense  of  the 
letter,  and  being  instrudled  therefrom.  From  all  this  it  can  be 
known  what  the  particulars  in  that  prophecy  signify  in  the  spiritual 

sense.  (That  "Sinai"  in  the  Word  signifies  heaven  where  the  Lord  is,  from 
whom  is  Divine  truth,  or  from  whom  is  the  law,  both  in  a  limited  and  a  broad  sense, 
see/^.C,n.8399,  8753,  8793,  8805,9420.  That"  the  law  "  signifies,  in  a  limited  sense, 
the  ten  commandments  of  the  Decalogue,  and  in  a  broad  sense,  the  whole  Word,  n. 
2606,  3382,  6752,  7463.  That  those  are  called  "peoples"  who  are  in  truths,  and 
"nations"  who  are  in  goods,  n.  1259,  1260,  2928,  3295,  3581,  6451,  6465,  7207, 
10288.  That  "foot,"  a  "  place  of  feet,"  and  "  foot-stool,"  signify,  in  reference  to  the 
Lord.  Divine  truth  in  outmosts,  thus  the  Word  in  the  letter,  n.  9406.)     From  this 

it  is  clear  that  "myriads  of  holiness "  are  Divine  truths,  and  that 
those  here  called  "  holy  [saints] "  are  those  who  are  in  Di\'ine 
truths.     [8.]    In  Moses  : 

"  Speak  unto  all  the  congregation  of  the  children  of  Israel,  and  say  unto 
them,  Ye  shall  be  holy,  for  I  Jehovah  [God]  of  Israel  am  holy  " 
^Lev.  xix.  2). 

This  chapter  treats  ot  the  statutes,  judgments,  and  precepts  which 
they  were  to  keep  ;  and  as  these  signify  Divine  truths,  it  is  said 
that  those  who  keep  them  "  shall  be  holy."  Moreover,  "  Israel "  sig- 
nifies the  spiritual  church,  or  the  church  which  is  in  Divine  truths, 
therefore  it  is  said..  "  I  Jehovah  [God]  of  Israel  am  holy."  In  the 
same, 


298  APOCALYPSE   EXPLAINED. 

"Ye  shall  sancflify  yourselves,  and  ye  shall  be  holy.  ...  And  ye  shall 
keep  My  statutes  that  ye  ma\  do  them  "  {Lev.  xx.  7,  8) 

Here  also  the  statutes,  judgments  and  jirecepts  which  are  to  be 
kept  are  treated  of.     In  the  same, 

If  they  have  kept  My  statutes  and  judgments,  they  shall  be  "a  holy 
people  unto  Jehovah"  {Deut.  xxvi.  16-19). 

In  David  : 

"We  shall  be  satisfied  with  the  goodness  of  Thy  house,  with  the  holiness 
of  Thy  temple  "  {Psalm  Ixv.  4). 

It  is  said  "  to  be  satisfied  with  the  goodness  of  Jehovah's  house  and 
with  the  holiness  of  His  temple,"  because  the  "  house  of  God"  in 
the  highest  sense  signifies  the  Lord  in  respe<5l  to  Divine  good,  and 
"temple"  in  respe(5l  to  Divine  truth  (see  A.C.,  n.  3720).  In  Zacha- 
riah  : 

"  In  that  day  there  shall  be  upon  the  bells  of  the  horses,  Holiness  unto 
Jehovah  "  (xiv.  20). 

The  establishment  of  a  new  church  is  here  treated  of,  and  "bells" 
signify  truths  merely  known  [scientifica]  which  are  from  the  intellec- 
tual. (That  "bells"  signify  such  truths,  see  A.C.,  n.  9921,  9926;  and  that 
"horse"  signifies  the  intellecSlual,  sec   77/,?  White  Horse,  n.  1-4.)       [9.]     From 

this  it  can  be  seen  what  it  represented  and  signified, 

That  upon  the  mitre  which  was  upon  the  head  of  Aaron  was  placed  a 
plate  of  gold,  upon  which  was  engraved  Holiness  to  Jehovah  {Exod. 
xxviii.  36-38;  xxxix.  30,  31)  ; 

for  the  "mitre"  signifies  wisdom,  which  is  of  Divine  truth  (see  A.C., 
n.  9827,  9949) ;  also  what  it  represented  and  signified. 

That  Aaron,  his  sons,  their  garments,  the  altar,  the  tabernacle,  with 
everything  pertaining  thereto,  were  anointed  with  oil,  and  thus 
made  holy  {Exod.  xxix.  1-36 ;  xxx.  22-30 ;  Lev.  viii.  i  to  the  end)  ; 

for  "oil"  signified  the  Divine  good  of  the  Divine  Love,  and  "sanc- 
tification  "  the  proceeding  Divine  ;  for  it  is  Divine  good  that  makes 
holy,  and  Divine  truth  is  what  is  holy  therefrom,  [lo.]  That  the 
word  "  holy  "  is  predicated  of  charity  can  be  seen  from  what  was 
said  above  respedling  the  angels  of  heaven,  namely,  that  there 
are  some  who  receive  Divine  good  more  than  Divine  truth,  and 
some  who  receive  Divine  truth  more  than  Divine  good  ;  the  former 
constitute  the  Lord's  celestial  kingdom,  and  are  those  who  are  in 
love  to  the  Lord,  and  because  they  are  in  lo\'e  to  the  Lord  are 
called  "righteous;"  but  the  latter  constitute  the  Lord's  spiritua] 
kingdom,  and  are  those  who  are  in  charity  towards  the  neigh- 


CHAP.    III.,   VKRSE    7. — N.   205.  299 

bor,  and  oecause  these  are  in  charity  to\vard.s  the  neighbor,  they 

are  called  "  holy  [or  saints]."  (Th.-it  there  are  two  loves  that  make  heaven, 
n.imelv,  love  to  the  Lord,  and  love  towards  the  neighbor  or  charity,  and  that  the 
heavens  are  thereby  distinguished  into  two  kingdoms,  namely,  a  celestial  kingdom  and 
a  spiritual  kingdom,  see  Hiaven  an.i  Ilc/t,  11.  13-19;  20-28.) 

205.  "He  that  hath  the  key  of  David"  signifies  who  has  pozcer 
bv  means  of  Divine  truth. — This  is  evident  from  the  signification 
of  "  key,"  as  meaning  the  power  of  opening  and  shutting,  here 
heaven  and  hell,  for  it  follows,  "  He  that  openeth  and  no  one  shut- 
teth,  and  shutteth  and  no  one  openeth  ;"  therefore  "key"  means 
here  the  power  of  saving  (as  above,  n.  86),  since  to  open  heaven 
and  to  shut  hell  is  to  save.  It  is  evident  also  from  the  representa- 
tion of  "David,"  as  meaning  the  Lord  in  respedl  to  Divine  truth. 
By  "David"  in  the  Word  the  Lord  is  meant,  because  by  "kings" 
in  the  Word  the  Lord  in  resped  to  Divine  truth  is  represented, 
and  by  "priests"  the  Lord  in  respe6l  to  Divine  good.  The  Lord 
is  represented  especially  by  king  David,  because  David  was  much 
concerned  with  matters  of  the  church,  and  also  wrote  the  Psalms. 

(That  "  kings  "  in  the  Word  signify  Divine  truth,  and  "priests"  Divine  good,  see 
above,  n.  3I  ;  moreover,  that  all  names  of  persons  and  places  in  the  Word  signify  spir- 
itu.1l  things,  which  are  things  pertaining  to  the  church  and  to  heaven,  see  above,  n. 

19,  50,  io2[<i].)  It  is  said,  "  He  that  hath  the  key  of  David,"  because 
David  (as  was  just  said)  represented  the  Lord  in  respect  to  Divine 
truth,  and  the  Lord  has  all  power  in  the  heavens  and  on  earth  from 
Divine  good  through  Di\ine  truth  ;  for  in  general  good  without 
truth  has  no  power,  neither  has  truth  without  good  any  power,  for 
good  a6ls  through  truth.  From  this  it  is  that  Divine  good  and 
Di\ine  truth  go  forth  from  the  Lord  as  one,  and  so  far  as  they  are 
conjointly  received  by  angels,  so  far  the  angels  have  power.  This 
then,  is  why  it  is  said  "the  key  of  David."     (That  all  power  is  in  truths 

from  good,  see  Heaven  and  Hell.  n.  228-233,  where  the  Power  of  the  Angels  of 

Heaven  is  treated  of;  also  n.  539.)  [2.]  That  by  "  David"  in  the  Word 
the  Lord  is  meant  is  clearly  evident' from  certain  passages  where 
he  is  mentioned  in  the  prophets.     As  in  Ezekiel : 

"They  shall  be  to  Me  for  a  people,  and  I  will  be  to  them  for  a  God,  and 
My  sei^ant  David  king  over  them,  that  they  may  all  have  one 

shepherd They  shall  dwell  upon  the  land, .  . .  they  and  their 

sons  and  their  son's  sons  even  to  eternity  ;  and  David  My  serv- 
ant  shall  be  a  prince  to  them  to  eternity  "  (.xxxvii.  23-25). 

In  Ho  sea  : 

"  The  sons  of  Israel  shall  return,  and  shall  seek  Jehovah  their  God,  and 
David  their  king  ;  and  with  fear  shall  they  come  to  Jehovah  and 
to  His  goodness  in  the  end  of  days"  (iii.  5). 

It  IS  said ' '  They  shall  seek  Jehovah  their  God,  and  David  their  king," 


300  APOCALYPSE  EXPLAINED. 

because  "Jehovah"  in  the  Word  means  the  Lord  in  respe6l  to 
Divine  good,  which  is  the  Div'ne  Esse,  and  "  David  a  king"  means 
the  Lord  in  respe6l  to  Divine  truth,  which  is  the  Divine  Existere. 

(That  "  Jehovah  "  in  the  Word  means  the  Lord  in  respe(5l  to  Divine  good,  see  A.C., 

n.  732,  2586,  2807,  2822,  3921,  4253,  4402,  7010,  9167,  9315.)  [3.]  In  Zecha- 
riah : 

"  Jehovah  shall  save  the  tents  of  Judah  first,  that  the  glory  of  the  house 
of  David,  and  the  glory  of  the  inhabitant  of  Jerusalem,  may  not 
exalt  itself  above  Judah.  In  that  day  shall  Jehovah  defend  the 
inhabitant  of  Jerusalem, ....  and  the  house  of  David  shall  be  as 

God,  and  as  the  angel  of  Jehovah  before  them And  I  will  pour 

upon  the  house  of  David,  and  upon  the  inhabitant  of  Jerusalem, 

the  spirit  of  grace In  that  day  there  shall  be  a  fountain  open 

to  the  house  of  David,  and  to  the  inhabitants  of  Jerusalem  "  (xii. 
7,  8,  10  ;  xiii.  i). 

Here  the  Lord's  coming  is  treated  of,  and  the  salvation  at  that 
time  of  those  who  are  of  His  spiritual  kingdom.  "  Tents  of  Judah  " 
mean  the  celestial  kingdom ;  and  the  "  house  of  David  and  the 
inhabitant  of  Jerusalem,"  the  spiritual  kingdom.  The  spiritual 
kingdom  is  constituted  of  those  in  heaven  and  on  earth  who  are 
in  Divine  truth,  and  the  celestial  kingdom  of  those  who  are  in 
Divine  good  (see  j"ust  above,  n.  20\\b'^.  From  this  it  can  be  seen 
what  these  words  mean,  namely,  that  these  two  kingdoms  shall 
a(5l  as  one,  and  that  one  shall  not  exalt  itself  above  the  other.    (Of 

these  two  kingdoms,  see  Heaven  and  Hell,  n.  20-28.)  That  "  Judah  "  signi- 
fies the  Lord  in  respe6l  to  celestial  love  and  the  Lord's  celestial 
kingdom  may  be  seen  above  (n.  119).  And  that  "Jerusalem" 
signifies  the  Lord's  spiritual  kingdom,  see  in  the  Arcana  Caelestia 
(n.  402,  3654,  9166),  The  same  is  therefore  signified  by  "house  of 
David ;"  consequently  it  is  here  said,  "  the  house  of  David  shall 
be  as  God,  and  as  the  angel  of  Jehovah ;"  "God"  also  means  the 
Lord  in  respe6l  to  Divine  truth  (see  a.c,  n.  2586,  2769,  2807,  2822,  3921, 
4287,  4402,  7010, 9167) ;  and  the  same  is  meant  by  the  "angel  of  Jeho- 
vah" (see  above,  n.  i30[<5],  200).  [4.1  "David"  and  his  "house" 
Have  a  like  signification  in  the  following  passages.     In  Isaiah: 

"Incline  your  ear,  and  come  unto  Me;  hear,  and  your  soul  shall  live; 
and  I  will  make  an  everlasting  covenant  with  you,  even  the  sure 
mercies  of  David.  Behold  I  have  given  Him  as  a  witness  to  the 
peoples,  a  prince  and  a  lawgiver  to  the  nations*"  (Iv.  3,  4). 

These  things  are  said  of  the  Lord,  who  is  here  called  "  David."  In 
David : 


*  \ja.\Sngentibus,  Schmidius  the  same.     In  other  places  ^ofiulis. 


CHAP.   III.,   VKRSK    7. — X.   205.  3OI 

"In  the  heavens  thou  shall  establish  thy  truth  :  I  have  made  a  covenant 
with  My  chosen  ;  I  have  sworn  to  David  My  servant,  even  to  eter- 
nity will  I  establish  thy  seed,  and  will  build  up  thy  throne  to  Ren- 
eration  and  generation  ;  and  the  heavens  shall  confess  Thy  wonder, 
O  Jehovah  ;  Thy  truth  also  in  the  congregation  of  the  holy  ones  " 
{Psalm  Ixxxix.  2-5). 

These  things  also  were  said  of  the  Lord,  and  not  of  David  ;  for  it  is 
said,  "  I  have  sworn  to  David  My  servant,  even  to  eternity  will  I 
establish  thy  seed,  and  will  build  up  thy  throne  to  generation  and 
generation  ;"  this  is  not  applicable  to  David,  whose  seed  and 
throne  were  not  established  to  eternity,  and  yet  Jehovah  sware,  and 
an  oath  from  Jehovah  is  irrevocable  confimiation  from  the  Divine 
(see  >4.C.,  n.  2842).  The  "seed  of  David"  in  the  spiritual  sense, 
means  those  who  are  in  the  truths  from  good  from  the  Lord,  and 
in  an  abstradl  sense,  truths  themseh-es  that  are  from  good  (see  a.c, 
"•  3373.  3380. 10249, 10445) ;  and  "throne"  means  the  Lord's  spiritual 
kingdom  (see  A.C.  n.  5313, 5922. 6397,  8625).  David  is  called  "  My  serv- 
ant" (as  also  above  in  Ezekiel  xxxxn.  23-25),  because  "servant" 
in  the  Word  is  used  of  every  person  and  every  thing  that  ser\-es 
and  ministers  (see  A.C,  n.  3441, 7143, 8241),  and  Divine  truth  going  forth 
ser\'es  and  ministers  to  Divine  good  from  \\hich  it  goes  forth.  That 
it  is  the  Lord  in  respedl  to  Divine  truth,  or  Divine  truth  going  forth 
from  the  Lord  that  is  meant  by  "  David,"  is  evident,  for  it  is  said, 
"  In  the  heavens  thou  shalt  establish  Thy  truth,  and  the  heavens 
shall  confess  . .  .  Thy  truth  in  the  congregation  of  the  holy  ones." 
That  those  also  are  called  "holy"  who  are  in  Divine  truths,  see 
just  above  (n.  204).     [5.]    In  the  same, 

"  I  will  not  profane  My  covenant,  and  what  is  pronounced  by  My  lips 
will  I  not  change.  Once  have  I  sworn  by  My  holiness  ;  I  will  not 
lie  unto  David.  His  seed  shall  be  to  eternity,  and  his  throne  as 
the  sun  before  Me.  It  shall  be  established  as  the  moon  to  eternity, 
a  faithful  witness  in  the  clouds  "  {Psalm  Ixxxix.  34-37). 

That  these  things  are  said  of  the  Lord  is  e\-ident  from  the  whole 
Psalm,  for  it  treats  of  His  coming,  and  afterwards  of  the  repudia- 
tion of  Him  by  the  Jewish  nation.  That  the  Lord  is  here  treated 
of,  and  that  He  is  here  meant  by  "David"  is  plain  from  these 
words  in  the  same  Psalm  : 

"  I  have  found  David  My  sen-ant ;  with  the  oil  of  My  holiness  have  I 

anointed  him I  will  set  his  hand  also  on  the  sea,  and  his 

right  hand  on  the  rivers.     He  shall  call  Me,  Thou  art  my  Father, 
my  God,  and  the  rock  of  my  salvation.     I  also  will  make  him  the 

first-born,  high  above  the  kings  of  the  earth I  will  set  his 

throne  as  the  days  of  the  heavens  "  (verses  20,  25-27,  29). 

The  Lord  is  meant  also  by  "David,"  by  "the  anointed,"  and  bv 


302  APOCALYPSE  EXPLAINED. 

"king","  in  other  passages  in  the  Psalms,  as  can  be  clearly  seen  by 
those  who  understand  the  Word  spiritually,  and  obscurely  by  those 
who  understand  it  only  naturally.     As  in  tliese  words  in  David  : 

"Thy  priests  shall  be  clothed  with  righteousness,  und  Thy  saints  shall 
shout  for  joy  ;  for  Thy  servant  David's  sake  turn  not  away  the 
face  of  Thine  anointed.  . . .  There  will  I  make  the  horn  of  David 
to  bud:  I  will  set  in  order  a  lamp  for  Mine  anointed  ;...,  upon 
himself  shall  his  crown  flourish  "  {Fsalm  cxxxii.  9,  10,  17,  18). 

Here  also  the  Lord  is  meant  by  "  David  "  and  by  "the  anointed  ;" 
for  the  Lord  is  treated  of  in  this  Psalm,  as  is  clear  from  what  goes 
before,  where  it  is  said, 

"  He  swore  unto  Jehovah, ....  I  will  not  give  sleep  to  mine  eyes .... 
until  I  find  out  a  place  for  Jehovah,  habitations  for  the  mighty  One 

of  Jacob.     Lo,  we  have  heard  of  it  at  Ephratah  (Bethlehem) 

We  will  go  into  His  habitations,  we  will  worship  at  His  footstool" 
(verses  2,  4-7). 

[6.]  That  David  might  represent  the  Lord  in  respect  to  Divine 
truth,  it  was  the  Lord's  will  to  be  born  of  the  house  of  David,  and 
also  to  be  called  "  the  son  of  David,"  "  his  Root  and  Offspring," 
also  "the  root  of  Jesse."  But  when  the  Lord  put  off"  the  human 
from  the  mother,  and  put  on  the  Human  from  the  Father,  which 
is  the  Divine  Human,  He  was  no  longer  David's  son.  This  is 
meant  by  the  Lord's  words  to  the  Pharisees  : 

"Jesus  said  to  the  Pharisees,  How  does  it  seem  to  you  respecting  the 
Christ?  whose  Son  is  He?  They  said  unto  Him,  David's.  He 
said  unto  them,  How  then  doth  David  in  spirit  call  Him  Lord, 
saying,  The  Lord  said  unto  iny  Lord,  Sit  thou  at  My  right  hand, 
until  I  place  thine  enemies  as  a  stool  of  thy  feet?  If  David  then 
calleth  Him  Lord,  how  is  He  his  Son  "  {Alatt.  xxii.  42-45  ;  Luke 
XX.  41-44). 

That  the  Lord  glorified  His  Human,  that  is,  put  off"  the  human 
from  the  mother,  and  put  on  a  Human  from  the  Father,  which 
is  the  Divine  Human,  see  Do5lrine  of  the  New  yerzisaleni  (n. 
293-295,  298-310).  For  this  reason  He  was  not  David's  son,  nor 
yet  the  son  of  Mary,  whom  therefore  He  did  not  call  His  mother, 
but  "woman" 

{Matt.  xii.  46-49 ;  Mark  iii.  31  to  the  end  ;  Luke  viii.  ig-21  ;  John  ii.  4  ; 
xix.  25,  26). 

The  same  is  meant  by  "the  key  of  Peter,"  as  by  "the  key  of 
David,"  namely,  that  the  Lord  has  all  power,  and  that  He  has  this 
DOwer  through  His  Divine  truths  as  will  be  seen  in  the  article  thai 
BOW  follows. 

2o6.   "He  that  openeth  and  no  one  shutteth,  and  shutteth  and 


CHAP     III.,   VRKSE  7. — N.    2o6.  303 

no  one  openeth"  si^^iiities  poivcr  to  admit  into  heaven  all  who 
are  in  the  faith  of  charity,  and  to  rcjuove  from  heaven  all  icho  arc 
not. — This  is  evident  from  the  signification  of  "that  openeth  and 
no  one  shutteih,"  as  meaning,  in  reference  to  the  Lord,  to  admit 
into  heaven  (of  which  presently)  ;  and  from  the  signification  of 
"antl  shutteth  and  no  one  openeth,"  as  meaning  to  remove  from 
hea\en.  The  former  means  to  admit  into  heaven,  and  the  latter 
to  remove  from  heaven,  because  the  Lord  alone  opens  heaven  to 
those  who  are  admitted.  This  no  man,  spirit,  or  angel  can  do  from 
himself  How  this  is  shall  be  explained  in  a  few  words.  When 
a  man  after  death  is  in  such  a  state  that  he  can  be  admitted  into 
hea\en  there  appears  to  him  a  way  that  leads  to  the  heavenly  so- 
ciety' in  which  he  is  to  be ;  until  he  is  in  this  state  the  way  thither 
does  not  appear  to  him  ;  this  way  is  opened  to  him  by  the  Lord 
only.  Such  is  each  one's  introdu6lion  and  admission  into  heaven. 
The  same  is  true  of  the  evil  man  after  death.  WHien  he  is  in  the 
state  for  passing  into  hell,  a  way  appears  to  him  that  leads  to 
the  infernal  society  in  which  he  is  to  be ;  until  he  is  in  this  state 
the  way  thither  does  not  appear  to  him.  The  reason  of  this  is 
that  ways  in  the  spiritual  world  appear  to  each  one  according  to 
the  intention  of  his  thought,  thus  according  to  the  affe6lion  of  his 
love.  When,  therefore,  a  spirit  has  been  brought  into  his  reign- 
ing love  (for  ever}'  one  after  death  is  brought  into  that  love),  then 
ways  to  the  society  where  his  love  reigns  appear.  From  this  it 
is  clear  that  it  is  love  itself  that  opens ;  and  as  all  love  of  good 
and  truth  is  from  the  Lord,  it  follows  that  the  Lord  opens  the  ways 
to  those  who  are  admitted  into  heaven.  On  the  other  hand,  as  all 
love  of  evil  and  of  falsity  is  from  man  or  spirit  only,  it  follows  that 
the  spirit  himself  opens  for  himself  a  way  to  hell.     (These  things  are 

more  clearly  set  forth  in  Heaven  and  Hell,  n.  545-550,  where  it  is  shown  that  the 
Lord  casts  no  one  into  hell,  but  that  it  is  the  spirit  who  casts  himself  thither.  That 
ways  in  the  spiritual  world  appear  to  ever\-  one  according  to  the  intention  of  his 
thought,  thus  according  to  the  aflfedlion  of  his  love,  see  in  the  same  work,  n.  479, 

590.)  [2.]  As  regards  the  hells,  they  are  all  shut,  and  can  in  no 
wise  be  opened  except  by  the  Lord's  permission ;  they  are  shut 
because  of  the  evils  and  falsities  that  are  continually  striving  to 
break  out  from  them  and  do  harm  to  those  who  are  in  goods  and 

truths   from    the    Lord    (about  which  see  also  Heaven  and  Hell,  n.  584-592). 

From  this  it  is  clear  how  it  is  and  how  it  is  to  be  understood  that, 
■'He  that  hath  the  key  of  David"  is  He  that  "openeth  and  no 
one  shutteth,  and  shutteth  and  no  one  openeth."  Heaven  is 
opened  to  those  who  are  in  the  faith  of  charity,  and  is  shut  to  those 
who  are  not,  for  those  who  are  in  the  faith  of  charity  are  here 
treated  of  (see  above,  n.  203),  and  those  who  are  in  the  faith  of  rlv  •- 


304  APOCALYPSE    EXPLAINED. 

ity  are  in  Divine  truth  from  the  Lord,  and  Divine  truth  from  the 
Lord  has  all  power,  as  was  shown  in  the  articles  that  immediately 
precede.  [3.]  Similar  to  what  is  here  meant  by  the  "  key  of  Da- 
vid" is  the  signification  of  the  "key  of  Peter,"  thus  referred  to  in 
Matthew : 

"  I  say  unto  thee,  Thou  art  Peter,  and  upon  this  rock  I  will  build  My 
church  ;  and  the  gates  of  hell  shall  not  prevail  over  it.  And  unto 
thee  will  I  give  the  keys  of  the  kingdom  of  the  heavens,  and  what- 
soever thou  shalt  bind  on  earth  shall  be  bound  in  the  heavens ; 
and  whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  the 
heavens"  (xvi.  18,  19). 

"Peter"  here,  in  like  manner  as  "David,"  signifies  in  the  highest 
sense.  Divine  truth  going  forth  from  the  Lord's  Divine  good,  and 
in  the  internal  sense,  every  truth  from  good  that  is  from  the  Lord. 
The  "rock  {petra)"  that  is  spoken  of  in  the  Word  in  conne6lion 
with  Peter,  and  from  which  Peter's  name  is  derived,  has  a  like 
signification.  The  Lord's  twelve  disciples  represented  all  goods 
and  truths  of  the  church  in  the  complex ;  Peter  represented  truth 
or  faith,  James  charity,  and  John  works  of  charity.  But  here  Peter 
represents  faith  from  charity,  or  truth  from  good  which  is  from 
the  Lord,  because  Peter  here  acknowledged  the  Lord  in  heart, 
saying 

"  Thou  art  the  Christ,  the  Son  of  the  living  God.  And  Jesus  answering, 
said,  Blessed  art  thou,  Simon  Bar-Jonah  ;  for  flesh  and  blood  hath 
not  revealed  it  unto  thee,  but  My  Father,  who  is  in  the  heavens. 
I  say  unto  thee.  Thou  art  Peter,"  etc.  (verses  16-1S,  and  the  follow- 
ing)- 

(This  may  be  seen  illustrated  in  Lasi  Judgment,  n.  57.)      [4.]     There  is  a  like 

meaning  in  the  Lord's  words  to  the  rest  of  the  disciples,  in 
Matthew : 

Jesus  said  to  His  disciples,  "Whatsoever  ye  shall  bind  on  earth  shall  be 
bound  in  heaven ;  and  whatsoever  ye  shall  loose  on  earth  shall 
be  loosed  in  heaven"  (xviii.  18). 

These  things  are  said  to  the  disciples  because  they  represented  all 
truths  and  goods  in  the  complex  that  are  from  the  Lord.     (That 

those  things  were  represented  by  the  twelve  disciples,  also  by  the  twelve  tribes  of 

Israel,  see  A.C.,  n.  2129,  3354,  3488,  3858,  6397.)  This  is  what  IS  meant 
by  the  disciples  where  it  is  said,  that 

They  "shall  sit  upon  twelve  thrones,  and  shall  judge  the  twelve  tribes 
of  Israel"  {Matt.  xix.  28  ;  Luke  xxii.  30) ; 

(•ec^.C,  n.  2129,  6397).  And  the  same  is  meant  by  "Eliakim,"  who 
was  to  succeed  Shebna  over  the  house  of  the  king,  in  Isaiah: 


CHAP.    III.,   VEKSK  8. — N.   20S[a].  3-.^ 

"I  will  give  dominion  into  his  hands,  that  he  may  be  as  a  father  to  the 
inhabitant  of  Jerusalem,  and  to  the  house  of  Judah  ;  and  the  key 
of  the  house  of  David  I  will  lay  upon  his  shoulder,  that  he  may 
open  and  none  shut,  and  that  he  may  shut  and  none  open"  (xxii. 
21,  22). 

By  "the  house  of  the  king"  over  which  he  was  to  be,  is  signified 
a  church  that  is  in  truth  out  of  good  from  the  Lord;  "opening 
and  shutting,"  and  "binding  and  loosing,"  mean  in  general  to 
save  (see  above,  n.  86). 

207*  [K-rse  8.]  "/  know  thy  works  "  signifies  a  life  of  charity 
— This  is  evident  from  the  signification  of  "works,"  as  meaning 
those  tilings  that  are  of  man's  love,  thus  of  his  life  (see  above,  n. 
98,  116,  1S5)  ;  here,  therefore,  the  things  that  are  of  charity,  since 
that  i.s  wliat  is  treated  of  in  what  is  written  to  this  churcli. 

2o8[rt].  Behold  I  have  given  before  thee  an  opened  door, 
and  no  one  is  able  to  shut  it,"  signifies  t/iat  they  will  be  admitted 
into  heaven,  and  that  to  no  one  of  that  character  will  it  be  re- 
ficsed. — This  is  evident  from  tlie  signification  of  "  giving  an  opened 
door,"  as  meaning  to  admit  into  heaven  (of  which  presently')  ;  and 
from  the  signification  of  "no  one  is  able  to  shut,"  as  meaning 
that  it  will  not  be  refused;  for  when  a  door  is  shut  entrance  is 
refused,  but  when  it  is  not  shut  it  is  not  refused.  This  refers  to 
those  who  are  in  charity,  because  those  are  treated  of  in  what  is 
written  to  this  church  (see  above,  n.  203).  From  this  it  is  clear 
that  "  I  have  given  before  thee  an  opened  door,  and  no  one  is  able 
to  shut  it,"  signifies  that  all  such  will  be  admitted  into  heaven,  and 
that  to  none  of  these  will  entrance  be  refused.  It  is  plain  from  the 
common  use  of  language,  that  "to  give  an  opened  door"  signifies 
to  admit  into  heaven  ;  and  still  this  is  from  correspondence ;  for 
a  house  and  all  things  pertaining  to  a  house  correspond  to  the 
interiors  of  man's  mind,  and  from  that  correspondence  they  signify 
in  the  Word  things  of  the  mind.  That  this  is  so  can  be  seen  from 
representatives  and  appearances  in  heaven,  where  there  are  pal- 
aces, houses,  rooms,  bedchambers,  courts,  hallways,  and  within 
them  a  variety  of  things  for  uses  ;  these  things  the  angels  have 
from  correspondence  ;  and  for  this  reason  the  wiser  angels  have 
palaces  more  magnificent  than  the  less  wise  have  (but  respe<5ling  these, 

see  Heaven  and  Hell,  n.  183-190,  where  The  Habitations  of  the  Angels  of  Heaven 

are  treated  of) ;  and  as  palaces,  houses,  and  all  things  pertaining  to 
a  house  have  a  correspondence,  so  evidently  do  doorways,  doors, 
and  gates,  which  correspond  to  entrance  and  admission  ;  and 
when  the  doorway  appears  open,  it  is  a  sign  that  there  is  oppor- 
tunity to  enter,  and  when  it  is  closed,  that  there  is  no  opportunity. 
r2.]    Moreover,  when   newly  arrived  spirits  are  introduced   into 


306  APOCALYPSE  EXPLAINED. 

a  heavenly  society,  the  way  tliat  leads  to  it  is  opened  to  them  by 
the  Lord  ;  and  when  they  come  thither  there  appears  a  gate  with 
a  door  at  the  side,  where  there  are  guards  who  admit  them,  and 
afterwards  there  are  others  who  receive  and  introduce  them. 
From  this  it  can  now  be  seen  what  "doorways,"  "doors,"  and 
"gates,"  signify  in  the  Word,  namely,  admission  into  heaven  ;  and 
as  the  church  is  the  Lord's  heaven  on  earth,  they  also  signify  ad- 
mission into  the  church  ;  and  as  heaven  or  the  church  is  within 
man,  "doorways,"  "doors,"  and  "gates"  signify  approach  and 
entrance  in  man  (of  which  presently).  And  because  all  things 
that  signify  heaven  and  the  church  signify  also  the  things  of  heaven 
and  the  church,  and  here  the  things  that  introduce,  which  are 
truths  out  of  good  from  the  Lord,  and  because  these  truths  are 
from  the  Lord,  and  are  therefore  His,  yea,  are  Himself  in  them, 
"doorway,"  "door,"  and  "gate"  to  heaven  and  the  church,  mean 
in  the  highest  sense  the  Lord.  This  makes  clear  the  signification 
of  what  the  Lord  says  in  yolin  : 

Jesus  said,  "  Verily  I  say  unto  you,  he  that  entereth  not  through  the 
door  into  the  sheep  fold,  but  climbeth  up  another  way,  the  same  is 
a  thief  and  a  robber.     But  he  that  entereth  in  through  the  door  is 

the  shepherd  of  the  sheep  ;  to  him  the  porter  openeth I  am 

the  door  of  the  sheep,.  . .  .through  Me  if  any  one  enter  in,  he  shall 
be  saved,  and  shall  go  in  and  go  out,  and  find  pasture "  (x.  1-3, 
7,  9)- 

Here  "to  enter  in  through  the  door"  is  evidently  to  enter  in 
through  the  Lord,  for  it  is  said,  "I  am  the  door  of  the  sheep." 
To  enter  in  through  the  Lord  is  to  go  to  Him,  acknowledge  Him, 
believe  in  Him,  and  love  Him,  as  He  teaches  in  many  passages  ; 
thus  is  man  admitted  into  heaven,  and  in  no  other  way ;  conse- 
quently the  Lord  says,  "Through  Me  if  any  man  enter  in,  he 
shall  be  saved  ;"  also  "he  that  climbeth  up  another  way,  the  same 
is  a  thief  and  a  robber."  [3.]  Therefore  he  that  goes  to  the  Lord, 
acknowledges  Him,  and  believes  in  Him,  is  said  to  open  the  door 
to  the  Lord,  that  He  may  enter  in.     In  the  Apocalypse : 

"  Behold  I  stand  at  the  door  and  knock  ;  if  any  man  hear  My  voice,  and 
open  the  door,  I  will  come  in  to  him,  and  will  sup  with  him,  and 
he  with  Me  "  (iii.  20). 

What  this  means  will  be  told  in  what  follows  where  this  part  of  the 
chapter  will  be  explained.  Here  something  shall  be  said  about 
doors  or  gates,  in  respe6l  to  man,  since  it  is  said,  "I  stand  at  the 
door  and  knock."  To  man's  rational  two  ways  lead,  one  from 
heaven,  the  other  from  the  world.  By  the  way  from  heaven  good 
is  introduced,  by  the  way  from  the  world  truth  is  introduced.     So 


CHAP.  III.,  VERSE    8. — N.   20S[(5].  307 

far  as  the  way  from  heaven  is  opened  in  man,  so  far  lie  is  afifccled 
by  truth  and  becomes  rational,  that  is,  sees  truth  by  the  light  of 
truth.  But  if  the  way  from  heaven  is  shut,  man  does  not  become 
rational ;  for  he  does  not  see  truth,  and  it  is  truth  from  the  light 
of  truth  that  makes  the  rational ;  he  can,  indeed,  reason  about  truth, 
and  from  reasoning  or  from  memory  can  talk  about  it ;  but  he 
is  not  able  to  see  whether  truth  is  truth.  To  think  aright  about 
the  Lord  and  about  the  neighbor  opens  the  way  from  heaven ; 
while  to  think  not  aright  about  the  Lord  and  to  think  evil  about 
the  neighbor  shuts  that  way.  As  there  are  two  wa\-s  that  lead 
into  man,  so  there  are  two  doorways  or  gates  through  which  en- 
trance is  effected.  Through  the  gate  or  doorway  that  is  open  from 
heaven  spiritual  affeclion  for  truth  from  the  Lord  enters,  because 
through  that  door  (as  was  said  abo\-e),  good  enters,  and  all  spiritual 
affeclion  for  truth  is  from  good  ;  but  by  the  gate  or  doorway  that 
is  open  from  the  world  all  knowledge  from  the  Word  and  from 
preaching  from  the  Word  enters,  since  by  this  way  truth  enters  (as 
was  also  said  above),  and  knowledges  from  the  Word  and  from 
preaching  therefrom  are  truths.  A  spiritual  affeclion  for  truth 
joined  with  such  knowledges  constitutes  man's  rational,  and  en- 
lightens it  according  to  the  quality  of  the  truth  conjoined  to  good, 
and  according  to  the  quality  of  the  conjunction.  Let  this  suffice 
respe6ling  the  two  doorways  or  gates  pertaining  to  man. 

[ft.]  [4.]  As  "  doorways,"  "  doors,"  and  "  gates,"  signify  admis- 
sion into  heaven  and  into  the  church,  they  signify  also  truths  from 
good  which  are  from  the  Lord,  because  by  them  admission  is 
effected  ;  as  in  the  following  passages.     In  Isaiah  : 

"  Open  \c  the  gates,  that  the  righteous  nations  keeping  fidelities  may 
enter  in  "  (xxvi.  2). 

This  means,  in  the  sense  of  the  letter,  that  they  will  admit  those 
who  are  righteous  and  faithful  into  cities  ;  but  in  the  internal 
sense,  that  they  will  admit  them  into  the  church  ;  for  "gates"  sig- 
nify admission;  "righteous  nation"  signifies  those  who  are  in 
good;  "keeping  fidelities"  signifies  those  who  are  in  truths  from 
good.     [5.]    In  the  same, 

"  They  shall  open  thy  gates  continually  ;  they  shall  not  be  shut  day  nor 
night,  that  the  hosts  of  the  nations  may  be  brought  unto  thee,  and 
their  kings  shall  be  led  ;  for  the  nation  and  kingdom  that  will  not 

serve  thee  shall  perish Thou  shalt  call  thy  walls  Salvation, 

and  thy  gates  Praise"  (Ix.  11,  12,  18). 

This  treats  of  the  Lord  and  of  the  church  about  to  be  established 
by  Him,  and  these  words  describe  the  unceasing  admission  of 


308  APOCALYPSE    EXPLAINED. 

those  who  are  in  good  and  in  truths  therefrom.  "The  gates 
shall  be  open  continually,  and  shall  not  be  shut  day  nor  night," 
signifies  unceasing  admission  ;  "the  host  of  the  nations"  signifies 
those  who  are  in  good,  and  "kings"  those  who  are  in  truths  ;  and 
that  all  shall  serve  the  Lord  is  meant  by  "  tlie  nation  and  king- 
dom that  will  not  serve  thee  shall  perish."  That  "  nation  "  or  "  na- 
tions "  signify  those  who  are  in  good,  may  be  seen  above  (n.  i75[a]), 
and  that  "kings"  signify  those  who  are  in  truths  (n.  31).  [6.]  In 
the  same, 

"  Thus  saith  Jehovah  to  His  anointed,  to  Cyrus,  whose  right  hand  I  have 
holden,  to  subdue  nations  before  him  ;  that  I  may  loose  the  loins 
of  kings,  to  open  before  him  the  doors  that  the  gates  may  not  be 

shut And  I  will  give  him  the  treasures  of  dark  places,  and 

hidden  riches  of  secret  places  "  (xlv.  i,  3). 

This  likewise  treats  of  the  Lord  and  of  the  church  to  be  established 
by  Him.  "To  open  the  doors  that  the  gates  may  not  be  shut" 
signifies  unceasing  admission;  "nations  and  kings"  signify  those 
who  are  in  goods  and  truths,  and  in  the  abstrad,  goods  and  truths 
(as  above)  ;  "treasures  of  dark  places  and  hidden  riches  of  secret 
places"  signifies  interior  intelligence  and  wisdom  from  heaven,  for 
the  things  that  enter  by  the  gate  that  is  open  from  heaven  (of 
which  above)  come  in  secretly  and  affe<5l  all  things  that  are  with 
man  ;  from  this  comes  the  spiritual  afiedion  for  truth,  through 
which  things  before  unknown  are  revealed.     [7.]    In  Jeremiali : 

"  If  ye  bring  in  no  burden  through  the  gates  of  this  city  on  the  sabbath 

day,  but  hallow  the  sabbath  day then  shall  there  enter  in  by 

the  gates  of  this  city  kings  and  princes,  sitting  upon  the  throne  of 
David,  riding  upon  the  chariot  and  on  horses, ....  and  the  city  shall 
be  inhabited  to  eternity"  (xvii.  24,  25). 

Anyone  can  see  what  is  meant  by  these  things  in  the  sense  of  the 
letter ;  but  that  something  more  holy  is  contained  in  them  may  be 
known,  for  this  is  the  Word,  and  everything  in  the  Word  contains 
things  tliat  relate  to  heaven  and  the  church,  and  these  alone  are 
holy  ;  thus  what  is  holy  in  the  meaning  is  known  from  the  internal 
sense.  "The  sabbath  day"  in  that  sense  means  the  conjundiion 
of  the  Lord's  Divine  Human  with  heaven  and  the  church;  "the 
city"  which  jiere  is  Jerusalem,  means  the  church;  "to  bring  in 
no  burden  through  the  gates  of  this  city"  means  not  to  admit 
that  which  is  from  man's  own  {proprium),  but  that  which  is  from 
the  Lord.  "  Kings  and  princes  that  shall  enter  in  by  the  gates 
of  the  city"  mean  Divine  truths  which  they  should  then  have; 
"sitting  upon  the  throne  of  David"  means  truths  from  the  Lord ; 
"riding  upon  the  chariot  and  on  horses"  means  that  from  these 


CHAP.   III.,  VERSE  8. — N.  208[^].  3O9 

they  should  be  in  the  dodrine  of  truth  and  intelligence ;  "  to  be 
inhabited  to  eternit)'"  means  life  and  eternal  salvation.  (That "sab- 
bath" signifies  the  conjun<5lion  of  the  Lords  Divine  Human  with  heaven  and  the 
church,  see  A.C..  n.  8494,  8495,  8510,  10356,  10360,  10367,  10370,  10374,  10668. 
10730.  That  "  Jeriis.alem  "  siijnifies  the  church,  see  n.  402,  3654,  9166.  That  "  bur- 
den "  or  "  work  ■  on  the  sabbath  day  signifies  not  to  be  led  by  the  Lord  but  by 
one's  own  ( proprium).  n.  7893,  8495, 10360,  10362, 10365.  That "  kings  and  princes" 
signify  those  who  are  in  Divine  truths,  and  in  the  abstra(f\.  Divine  truths,  see 
above,  n.  29,  3I.  That  "chariot"  signifies  doeftrine  of  truth,  and  "horses"  the 
intelleaual,  see   77;.f  H^A//<r  i%rj^,  n.  1-5.)      [8.]     \x\  \\\^  ApOCalypse  : 

The  New  Jerusalem,  "having  a  wall  great  and  high,  and  twelve  gates, 
and  above  the  gates  twelve  angels,  and  names  inscribed,  which  are 

the  names  of  the  twelve  tribes  of  the  children  of  Israel The 

twelve  gates  were  twelve  pearls The  gates  shall  not  be  shut  " 

(xxi.  12,  21,  25). 

That  "gates"  signify  Divine  truths  introducing  into  the  New 
Church,  thus  those  who  are  in  truths  from  good  from  the  Lord, 
can  be  seen  from  the  explanation  of  these  words  in  The  New 
yenisalem  (n.  i,  seq.).  It  is  clear  also  from  its  being  said  that  there 
were  "twelve  gates,"  "twelve  angels  upon  the  gates,"  and  "the 
names  of  the  twelve  tribes  written  thereon,"  and  that  the  "t^velve 

gates  were  twelve  pearls."  (For  "twelve"  signifies  all,  and  is  predicated 
of  truths  from  good,  see  A.C.,  n.  577,  2089,  2129,  2130,  3272,  3858,  3913;  in  like 
manner  "  angels,"  see  above,  n.  I3C>['^]>  200;  likewisethe  "  twelve  tribesof  Israel," 
n.  3858,  3926,  4060, 6335  ;  and  likewise  "pearls.")      [9.]     In    'Jeremiah: 

"Out  of  the  north  an  evil  shall  be  opened, . . .  that  they  may  come  and 
set  everj-  one  his  throne  at  the  door  of  the  gates  of  Jerusalem,  and 
against  all  its  walls  round  about, . .. .  because  they  have  forsaken 
Me  "  (i.  14-16). 

This  treats  of  the  destru6lion  of  the  church  ;  the  "north"  signifies 
falsity,  here  falsity  from  which  is  evil ;  "to  come  and  set  every  one 
his  throne  at  the  door  of  the  gates  of  Jerusalem  "  is  to  destroy 
truths  introdu6lory  to  the  church  by  means  of  falsities;  "and 
against  all  the  walls  round  about"  means  to  destroy  all  protefling 
truths.    [10.]    In  Isaiah: 

"  Howl.  O  gate  ;  cry,  O  city  ;  thou  whole  Philistia  art  melted  away,  for 
from  the  north  cometh  smoke"  (xiv.  31). 

In  the  same, 

"  The  choicest  of  thy  valleys  are  full  of  chariots,  and  the  horsemen  have 
set  themselves  in  array  even  to  the  gate ;  he  hath  stripped  away 
the  covering  of  Judah"  (xxii.  7.  8). 

In  these  passages  also  the  destru6lion  of  the  church  is  treated  ol  • 
and  "gates"  here  signify  introdu6lor)'  truths  which  are  destroyed  ; 
these  truths  are  called  "the  covering  of  Judah,"  because  "Judah" 


310  ArOCALYPSE   EXPLAINED. 

signifies  celestial  love  (see  above,  n.  119),  and  these  truths  cover 
and  proted  that  love.     [II.]    In  the  same, 

"The  remnant  in  the  city  is  a  waste,  and  the  gate  shall  be  beaten  even 
to  devastation  "  (xxiv.  I2'>. 

In  Jereviiah: 

"  Judah  hath  mourned,  and  the  gates  thereof  have  been  made  to  languish  " 
(xiv.  2). 

In  the  Book  of  Jtidges  : 

"The  villages   have   ceased  in  Israel; he  hath  chosen  new  gods; 

there  was  fighting  at  the  gates  "  (v.  7,  8). 

In  Ezekiel: 

"  Tyre  hath  said  about  Jerusalem,  Aha,  she  is  broken,  the  doors  of  the 
peoples  ;  she  is  brought  unto  me  "  (xxvi.  2). 

Here  also  the  destruction  of  the  church  is  treated  of;  "Tyre"  sig- 
nifies knowledges  of  truth  and  good,  which  are  introdu6lory 
truths ;  and  "Jerusalem"  the  church  in  respe6l  to  the  do6lrine  of 
truth  ;  this  shows  why  Jerusalem  is  here  called  the  "doors  of  the 
peoples  ;"  also  what  this  signifies,  "  Tyre  says,  Aha,  Jerusalem  is 
broken,  the  doors  of  the  people ;  she  is  brought  unto  me,  I  shall 
be  filled."  [12.]  Since,  as  was  said  above,  "doors"  and  "gates" 
signify  admission,  and  in  particular,  introdudory  truths,  which 
are  truths  from  good  from  the  Lord,  it  is  clear  what  "doors"  and 
"gates"  signify  in  the  following  passages.     In  David : 

"Lift  up  your  heads,  O  ye  gates  ;  and  be  ye  lift  up,  ye  everlasting  doors, 
that  the  King  of  glory  may  come  in"  {Psalm  xxiv.  7,  9). 

In  the  same, 

"  Recount  the  praises  of  Jehovah  "  in  the  gates  of  the  daughter  of  Zion '' 
{Psalm  ix.  14). 

In  the  same, 

"Jehovah  loveth  the  gates  of  Zion,  more  than  all  the  dwellings  of  Jacob  " 
{Psalm  Ixxxvii.  2). 

By  -'Zion"  and  "the  daughter  of  Zion"  the  celestial  church  is 
meant.     In  Isaiah: 

"Thy  Redeemer,  the  Holy  One  of  Israel ;  the  God  of  the  whole  earth 

He  is  called I  will  make  thy  windows  of  agates,  and  thv 

gates  of  carbuncles  "  (liv.  5,  12). 

In  Matthew  : 

The  five  wise  virgins  went  in  to  the  marriage  feast,  "and  the  door  was 
shut ;"  and  the  five  foolish  virgins  came  and  knocked,  but  the  dooi 
was  not  opened  to  them  (xxv.  10-12). 


CHAP.   III.,   VERSE  8. — N.   208[(5].  3II 

In  Luke: 

Jesus  said,  "  Strive  to  enter  in  through  the  narrow  gate  ;  for  many  . . , 
shall  seek  to  enter  in,  and  sliall  not  be  able.  When  once  the  Master 
of  the  house  is  risen  up  and  hath  shut  to  the  door,  then  shall  ye 
Iri^in  to  stand  without,  and  to  knock  at  the  door,  saying,  Lord, 
1  vil.  open  unto  us;  and  He  shall  answer  and  say,  I  know  you  not 
.:  ..:.ic  you  are"(.\iii.  24,  25). 

These  two  passages  treat  of  the  state  of  man  after  death,  showing 
that  those  who  are  in  faith  and  not  in  love  cannot  then  be  ad- 
mitted into  heaven,  although  they  may  wish  to  be  admitted  be- 
cause they  have  so  believed  ;  this  is  meant  by  the  "door's  being 
shut,"  and  admission  refused  when  they  knocked.  [13.]  Because 
"gates"  signify  introductory  truths,  it  was  ordained  among  the 
statutes. 

That  the  elders  should  sit  at  the  gates  and  judge  {Deut.  .\xi.  19 ;  xxii. 
15,  21  ;  Amos  v.  12,  15  ;  Zeck.  viii.  16)  ; 

it  was  also  commanded 

That  they  should  write  the  commandments  upon  the  posts  and  gates 
{Dent.  vi.  8,  9) ; 

it  was  likewise  among  the  statutes, 

That  the  ear  of  the  servant  who  was  not  willing  to  go  out  free  in  the 
seventh  year  should  be  bored  through  at  the  door  {Exod.  xxi.  6  ; 
Dent.  XV.  17). 

"Servants"  from  the  sons  of  Israel  signified  those  who  were  in 
truths  and  not  in  good;  and  "freemen"  those  who  are  in  good 
and  in  truths  therefrom.  That  "the  ear  should  be  bored  through 
at  the  door"  signified  perpetual  obedience  and  sen'itude,  when  one 
is  unwilling  to  be  introduced  by  means  of  truths  into  good  :  for 
those  who  are  in  truths  and  this  not  from  good,  are  perpetually  in 
a  servile  state,  because  they  are  not  in  a  spiritual  afTe6lion  for  truth  ; 
and  it  is  the  affeClion  that  is  of  the  love  that  makes  man  free  (see 

The  Donrine  of  the  New  Jerusalem,  n.  141-149).       Introdu6lory  truths  in 

respe<5l  to  their  quality  are  described  also  by  the  covering  of  the 
door  of  the  tent,  and  by  the  covering  of  the  door  of  the  tabernacle 

{Exod.  xxvi.  14,  36,  37;  xxxviii.  18,  19); 

also  by  the  measurements  in  numbers  of  the  doors  and  gates  of 
the  house  of  God  and  of  the  temple 

{Ezek.  xl.  6,  8-ir,  13-15,  18-20,  24,  27,  28,  32,  35,  37  ;  xli.  1-3,  11,  17-20, 
23-25  ;  xlii.  2,  12,  15  ;  xliii.  1-4;  xliv.  1-3,  17  ;  xlvi.  1-3,  8.  12,  19  ; 
xlvii.  I,  2  ;  xlviii.  31-34). 

He  who  knows  what  these  particular  numbers  signify,  may  know 
many  arcana  respedling  these  truths.     The  gates  of  the  house  of 


312  APOCALYPSE    EXPLAINED. 

Jehovah  towards  the  north  and  towards  the  east  are  also  spoken 
of  in  the  same  prophet  (viii.  3,  4  ;  x.  19). 

209.  "For  thou  hast  some  power,  and  hast  kept  My  word,  and 
hast  not  denied  My  name,"  signifies  that  they  have  power  from 
the  Lord  over  evils  and  falsities,  in  the  measure  iti  which  they 
make  truths  from  the  Word  to  be  of  their  life,  and  acknowledge 
the  Divine  of  the  Lord  in  His  Human. — This  is  evident  from  the 
signification  of  "  having  power,"  as  meaning  power  from  the  Lord 
over  evils  and  falsities  ;  and  as  this  refers  to  those  who  are  in  faith 
from  charity,  it  is  said  that  they  "have  some  power"  (of  which 
presently).  It  is  evident  also  from  the  signification  of  "to  keep  My 
word,"  as  meaning  to  make  truths  from  the  Word  to  be  of  the  life  ; 
for  to  keep  truths  or  commandments  means  not  only  to  know  and 
perceive  them  but  also  to  will  and  do  them,  that  is,  to  obey  them  ; 
and  those  who  will  and  do,  make  the  truths  that  they  know  and  per- 
ceive from  the  Word  to  be  of  their  life  (see  above,  n.  15).  It  is  evi- 
dent also  from  the  signification  of"  not  denying  My  name,"  as  mean- 
ing to  acknowledge  the  Divine  of  the  Lord  in  His  Human  (see 
above,  n.  135).  [2.]  It  should  be  known  that  there  are  two  funda- 
mentals of  the  church,  namely,  acknowledgment  of  the  Lord's 
Divine  in  His  Human,  and  making  truths  from  the  Word  to  be  of 
one's  life ;  moreover,  no  one  can  be  in  the  one  of  these  unless  he  is 
at  the  same  time  in  the  other  ;  for  all  truths  that  are  made  to  be  of 
the  life  are  from  the  Lord,  and  this  is  done  with  those  who  acknow- 
ledge the  Divine  in  His  Human.  For  the  Lord  flows-in  with  all, 
both  in  the  heavens  and  on  the  earth,  from  His  Divine  Human,  and 
not  from  the  Divine  separately,  nor  from  the  Human  separately. 
Consequently  those  who  in  their  thought  separate  the  Divine  of  the 
Lord  from  His  Human,  and  look  to  the  Divine  of  the  Father  not 
as  in  the  Human  but  as  near  it  or  above  it,  thus  separated  from 
it,  receive  no  influx  from  the  Lord  nor  from  heaven,  for  all  who 
are  in  the  heavens  acknowledge  the  Lord's  Divine  Human  (see 

further,  in  Heaven  and  Hell,  n.  2-12,  59-72,  78-86,  seq.,  212).      From  this  it  IS 

clear  that  all  truths  that  are  made  to  be  of  the  life  are  from  the 
Lord  with  those  who  acknowledge  the  Divine  in  His  Human,  that 
is,  the  Divine  Human.  Truths  are  made  to  be  of  the  life  when 
one  lr)ves  them,  thus  when  he  wills  them  and  does  them,  for 
he  who  loves,  wills  and  does ;  in  a  word,  truths  are  made  to  be 
of  the  life  when  man  from  affe(5lion  lives  according  to  them.  Such 
truths  are  from  the  Lord  because  the  Lord  flows  into  the  love 
with  man,  and  through  the  love  into  truths  and  thus  makes  them 
to  be  of  the  life.  [3.]  Something  shall  now  be  said  about  the 
power  that  man  has  from  the  Lord  over  evils  and  falsities.     All 


CHAP.   III.,   VERSE   8. — N.  209.  313 

power  that  angels  ha\e  and  that  men  have  is  from  the  Lord  ;  and 
the  measure  in  which  they  receive  the  Lord  is  the  measure  of  their 
power.  He  who  believes  that  any  power  over  evils  and  falsities 
comes  from  what  is  man's  own  (proprium)  is  g'reatly  mistiiken  ;  for 
it  is  evil  spirits,  conjoined  to  the  hells,  that  induce  evils  and 
their  falsities  in  men,  and  these  spirits  are  numerous,  and  each 
one  of  them  is  conjoined  to  many  hells,  in  each  of  which 
also  there  are  many  spirits,  and  no  one  except  the  Lord  can 
turn  these  away  from  man,  for  the  Lord  alone  has  power  over  the 
hells,  and  man  has  no  power  at  all  from  himself  or  from  what  is 
his  own  (propnum)  \  therefore  he  has  power  to  the  e.xtent  that 
he  is  conjoined  to  the  Lord  by  love.  There  are  two  lo\es  that 
reign  in  the  heavens  and  constitute  the  heavens,  namely,  love 
to  tht  Lord  and  love  towards  the  neighbor ;  love  to  the  Lord  is 
called  celestial  love,  and  love  toward  the  neighbor  is  called  spirit- 
ual love.  Those  who  are  in  celestial  love  have  much  power,  but 
those  who  are  in  spiritual  love  have  some  power;  and  because 
what  is  written  to  the  angel  of  this  church,  treats  of  those  v.  ho  are 
in  love  towards  the  neighbor,  that  is,  in  charity  and  in  faith  there- 
from, which  love  is  spiritual  love,  it  is  said  "  Thou  hast  some  power." 
[4.]  But  it  is  to  be  noted,  that  all  the  power  that  angels  and  men 
ha\e  from  the  Lord  is  from  the  good  of  love ;  and  since  the  good 
of  love  does  not  a6l  from  itself  but  through  truths,  all  power  is  from 
the  good  of  love  through  truths,  and  with  those  who  are  spiritual, 
from  the  good  of  charity  through  the  truths  of  faith.  For  good 
takes  on  a  quality  through  truths,  good  without  truths  ha\-ing  no 
quality,  and  where  there  is  no  quality  there  is  neither  force  nor 
power.  From  this  it  is  clear,  that  good  has  all  power  through 
truths,  or  charity  through  faith,  and  neither  charity  apart  from 
fiith  nor  faith  apart  from  charity  has  any  power.  This  is  meant 
also  by  the  keys  given  to  Peter,  for  "Peter"  there  means,  in  the 
spiritual  sense,  truth  from  good  which  is  from  the  Lord,  thus 
faith  from  charity  ;  and  the  "  keys  "  given  to  him,  power  over  evils 
and  falsities.  These  things  were  said  to  Peter  when  he  acknow- 
ledged the  Divine  of  the  Lord  in  His  Human  ;  which  means,  that 
those  have  power  who  acknowledge  the  Divine  of  the  Lord  in  His 
Human,  and  from  Him  are  in  good  of  charity,  and  in  truths 
of  faith  therefrom.  That  these  things  were  said  to  Peter  when 
he  acknowledged  the  Lord  is  shown  in  Matthew  : 

Jesus  said  to  the  disciples,  "Who  say  ye  that  I  am?  Simon  Peter 
answered  and  said,  Thou  art  the  Christ,  the  Son  of  the  living  God. 
And  Jesus  answering  said  unto  him.  Blessed  art  thou,  Simon  Bar- 
Jonah  ;  for  flesh  and  blood  hath  not  revealed  this  unto  thee,  but 
Mv  Father  who  is  in  the  heavens.     And  I  also  say  unto  thee.  Thou 


314  APOCALYPSE    EXPLAINED. 

art  Peter,  and  upon  this  rock  I  will  build  My  church  ;  and  the  gates 
of  the  hells  shall  not  prevail  against  it.  And  I  will  give  unto  thee 
the  keys  of  the  kingdom  of  the  heavens"  (xvi.  15-19). 

(But  of  Peter  .ind  his  keys,  see  what  is  was  said  above,  n.  9;  also  what  is  shown  in 
The  Last  yudgment,  n.  57,  and  in  The  Doftrine  of  the  New  Jerusalem,  n.  122; 
and  that  truth  has  all  power  from  good,  which  is  from  the  Lord,  in  Heaven  and 
Hell,  n.  228-233,  539.  and  A.C.,  n.  3091,  3387,  3563,  4592.4933.  ^344.  6423,  75i8, 
7673,  8281,  8304,  9133,  9327,  9410,  10019,  10182.) 

210.  [r6v-j^9.]  "Behold,  I  will  give  from  the  synagogue  of 
Satan,"  signifies  ^/lose  ivho  arc  in  the  doFlrine  of  faith  alone,  and 
in  no  charity. — This  is  evident  fi'om  the  signification  of  "from  the 
synagogue  of  Satan,"  as  meaning  those  who  are  in  the  doctrine  of 
all  falsities  (see  above,  n.  1 20).  Here,  "  from  the  synagogue  of  Satan  " 
means  those  who  are  in  the  dodrine  of  faith  alone,  and  in  no  char- 
ity, since  what  is  written  to  the  angel  of  this  church  treats  of  those 
who  are  in  faith  from  charity.  These  are  said  to  be  "from  the 
synagogue  of  Satan"  because  they  are  not  in  faith,  although  they 
think  they  are,  and  because  they  rejedl  charity  as  a  means  of 
salvation,  and  yet  the  Lord  flows  into  faith  through  charity,  and 
not  into  faith  separate  from  charity  ;  for  faith  separate  from  charity 
is  merely  knowing  (scioitia)  in  which  there  is  no  life  from  the 
Divine.  From  this  it  is  that  those  who  are  in  the  dodrine  of 
faith  alone  and  not  in  charity,  are  in  no  enlightenment ;  they  are 
therefore  in  the  dodrine  of  many  falsities,  which  is  specifically  sig- 
nified by  "the  synagogue  of  Satan."  (That  there  is  no  faith  where  there 
is  no  charity,  see  in  The  Last  yudgment,  n.  33-39 ;  and  what  faith  and  what  charity 
are,  in  The  Dodrine  of  the  New  Jerusalem,  n.  84-107,  108,  122.)      That  SUch  aS 

these  are  in  the  do6lrine  of  many  falsities  will  be  seen  in  the  follow- 
ing article. 

211.  "Of  those  saying  that  they  are  Jews,  and  they  are  not, 
but  do  lie,"  signifies  who  believe  themselves  to  be  in  trziths,  when 
yet  they  are  in  falsities. — This  is  evident  from  the  signification  of 
"Judah,"  which  means,  in  the  highest  sense,  the  Lord  in  respedl 
to  celestial  love  ;  in  the  internal  sense  the  Lord's  celestial  kingdom 
and  the  Word,  and  in  the  external  sense,  do6trine  from  the  Word 
which  belongs  to  the  celestial  church  (of  which  see  above,  n.  119). 
From  this  it  is  that  "to  say  that  they  are  Jews"  signifies  to  believe 
themselves  to  be  in  genuine  do6lrine,  thus  in  truths  themselves. 
This  Is  evident  also  from  the  signification  of  "  to  lie,"  as  meaning  to 
be  in  falsities,  for  "lying"  signifies  in  the  Word  falsity  of  doflrine 
(about  which  see  A.C.,  n.  8908,  9248).  Those  who  are  in  faith  alone  and  in 
no  charity,  are  ignorant  that  they  are  in  falsities,  because  they  be- 
lieve themselves  to  be  in  truths,  when  yet,  out  of  the  false  principle, 
which  is  that  faith  alone  saves,  falsities  flow  in  a  continual  series  • 


CHAP.    HI.,   VERSn    9. — N.   212.  315 

for  a  principle  draws  all  things  to  its  own  side,  since  they  must 
conned  with  it ;  and  this  is  the  cause  of  their  great  ignorance  in 
regard  to  the  things  of  heaven  and  the  church.  That  those  who 
are  in  faith  alone  are  so  ignorant  is  clear  from  this,  that  they  do 
not  know  what  celestial  love  is,  which  is  love  to  the  Lord  ;  what 
spiritual  love  is,  which  is  charity  towards  the  r-eighbor  :  what  the 
neighbor  is,  what  good  is,  what  conjunction  of  good  and  truth  is, 
what  spiritual  life  is,  what  spiritual  affe6lion  is,  what  conscience  is, 
what  freedom  of  choice  is,  what  regeneration  is,  what  spiritual 
temptation  is,  what  baptism  and  the  holy  supper  are,  and  why  they 
are  commanded,  what  the  spiritual  sense  of  the  Word  is,  what 
heaven  and  hell  are,  and  that  both  of  them  are  from  the  human  race  ; 
and  many  other  things.  From  this  ignorance  of  theirs  falsities 
flow  whenever  these  subjedls  are  thought  about,  since  they  are 
unable  to  think,  as  was  said  above,  from  any  enlightenment  or  to 
have  any  internal  sight  respe6ling  anything  spiritual.  (See,  more- 
over, what  is  shown  on  this  subject  in  A.C.;  that  faith  separate  from  charity  is  no 
fliith,  n.  654,  724,  1162,  1176,  2049,  2116,  2343,  2349,  3849,  3868,  6348,  7039,  7822, 
9780,  9783  ;  that  such  faith  perishes  in  the  other  life,  n.  2228,  5820 ;  that  when  faith 
alone  is  taken  as  the  principle,  truths  are  contaminated  by  a  false  principle,  n.  2435 ; 
that  such  persons  will  not  suflFer  themselves  to  be  persuaded,  because  it  is  against 
their  principle,  n.  2385  ;  that  the  doclrinals  of  faith  alone  destroy  charity,  n.  6353, 
8094  ;  that  those  who  separate  faith  from  charity,  are  inwardly  in  the  falsities  of  their 
own  evil,  although  they  are  ignorant  of  it,  n.  7790,  7950 ;  that  therefore  good  cannot 
be  conjoined  to  them,  n.  8981,  8993  ;  that  faith  separate  om  love  and  charity,  is  as 
the  light  of  winter,  in  which  all  things  of  the  earth  become  torpid,  and  there  is  no 
production  of  corn,  fruits,  and  flowers ;  but  that  f  .ith  from  love  or  charity  is  as  the 
light  of  spring  and  summer,  in  which  all  things  flourish  and  are  produc5tive,  n.  2231, 
3146,  3412,  3413  ;  that  the  light  of  winter,  which  is  t  at  of  faith  separate  from  charity, 
is  turned  into  dense  darkness  when  light  out  of  heaven  flows  in  ;  and  that  those  who 
are  in  such  faith  then  become  blind  and  stupid,  n.  3412,  3413;  that  those  who  separate 
faith  from  charity  in  doctrine  and  life  are  in  darkness,  thus  in  ignorance  of  truth  and 
in  falsities,  n.  9186;  that  they  cast  themselves  into  them,  and  into  evils  therefrom,  n. 
3325,  8094;  the  errors  and  falsities  into  which  they  cast  themselves,  n.  4721,  4730, 
4776,  4783,  4925,  7779,  8313,  8765,  9224;  that  the  Word  is  closed  to  them,  n.  3773, 
4783,  8780 ;  that  they  do  not  see  or  attend  to  all  that  the  Lord  so  often  said  about 
love  and  charity,  and  about  fruits  ot  good  things  in  adl,  n.  1017,  3416;  that  they 
do  not  know  what  good  is,  thus  what  celestial  love  is,  nor  what  charity  is,  n.  2417, 
3603,  4126,  9995;  that  the  simple  in  heart,  who  still  are  wise,  know  what  the  good 
of  life  is,  thus  what  charity  is,  but  not  what  faith  is  separate  from  charity,  n.  4741, 
4754) 

212*  "Behold,  I  will  make  them  to  come  and  worship  at  thy 
feet,"  signifies  the  state  of  such  after  death,  that  they  ivill  be  out 
qj  heave7i,  and  cannot  be  admitted.— Th\s  is  evident  from  the  con- 
nexion with  what  precedes  and  follows.  This  verse  treats  of  those 
who  say  that  they  are  in  truths  when  yet  they  are  in  falsities,  be 
cause  in  no  charity.  Of  such  it  is  said  in  the  Word  that  they  will 
come  to  the  door  and  knock,  but  will  not  be  admitted.    "  To  come 


3l6  ,  APOCALYPSE    EXPLAINED. 

to  the  door  and  knock,"  is  "to  worship  at  the  feet."  It  is  said, 
"at  thy  feet,"  because  heaven  in  the  whole  complex  resembles  a 
man  ;  the  highest  or  third  hea\-en  answers  to  the  head,  the  middle 
or  second  heaven  to  the  body,  and  the  lowest  or  first  heaven  to  the 
feet ;  therefore,  to  stand  at  the  feet  and  worship,  is  to  be  out  of 
heaven  and  to  wish  to  be  admitted,  but  cannot  be.    (That  the  heavens 

in  one  complex  resemble  a  man,  see  Heaven  and  Hell,  n.  59—67,  seq. ;  that  there  are 
three  heavens,  n.  29-40;  and  that  the  highest  heaven  forms  the  head,  the  middle  the 

body,  and  the  lowest  the  feet,  n.  65.)  This  makes  clear  why  those  who 
are  out  of  heaven  are  said  to  stand  "at  the  feet."  They  cannot 
be  admitted  for  the  reason  that  the  whole  heaven  is  formed  accord- 
ing to  affe6tions  of  good  and  truth,  and  is  divided  into  societies 
according  to  all  the  differences  of  those  affe6lions  ;  therefore,  those 
who  are  not  in  charity  are  not  in  any  affection  which  constitutes 
heaven,  for  charity  or  love  towards  the  neighbor  is  an  affedlion  ; 
consequendy  those  who  are  not  in  charity  have  no  place  in  heaven, 
but  are  out  of  it ;  and  such  of  them  as  have  been  in  evils  and  falsi- 
ties are  conjoined,  according  to  their  loves  or  affe6lions,  to  those 
who  are  in  the  hells,  and  thither  they  are  cast  down.  [2.]  That 
such  a  lot  awaits  those  who  are  in  faith  alone  and  in  no  charity, 
was  foretold  by  the  Lord  in  many  passages.     Thus  in  Matthew  : 

"Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast 
into  the  fire  ;  therefore  by  their  fruits  ye  shall  know  them.  Not 
everyone  that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the  king- 
dom of  the  heavens,  but  he  that  doeth  the  will  of  My  Father  who 
is  in  the  heavens.  Many  shall  say  to  Me  in  that  day,  Lord,  Lord, 
have  we  not  prophesied  by  Thy  name,  and  by  Thy  name  cast  out 
demons,  and  in  Thy  name  done  many  powers  ?  And  then  will  I 
confess  unto  them,  I  never  knew  you  ;  depart  from  Me  all  ye 
workers  of  iniquity.  Every  one  that  heareth  My  words  and  doeth 
them,  I  will  liken  to  a  prudent  man,  who  built  his  house  upon  a 

rock And  every  one  that  heareth  My  words  and  doeth  them 

not,  shall  be  likened  to  a  foolish  man  who  built  his  house  upon  the 
sand"  (vii.  19-27). 

Here  those  who  are  in  faith  from  charity,  and  those  who  are  in 
faith  and  in  no  charity  are  described  ;  those  who  are  in  faith  from 
charity,  by  "the  tree  bearing  good  fruit,"  and  by  "the  house  that 
was  built  upon  a  rock;"  "fruits"  signify  in  the  Word  works  of 
charity  and  a  "  rock  "  faith  from  charity  ;  but  those  who  are  in  faith 
separate  from  charity  are  meant  by  "the  tree  that  bringeth  not 
forth  good  fruit," and  by  those  "building  a  house  upon  the  sand  ;" 
"evil  fruit"  signifies  in  the  Word  evil"  works,  and  "sand"  faith 
separate  from  charity.  Of  such  it  is  said  that  they  will  say,  "  Lord, 
Lord,  open  to  us,"  but  that  the  reply  will  be,  "  I  never  knew  you ; 
depart  from  Me,  all  ye  workers  of  iniquity."     [3.]    In  Luke : 


CHAP.    III.,   VERS!-:    9. — X.   213.  317 

"Strive  to  enter  in  through  the  narrow  pate  ;  for  many. . .  .shall  seek  to 
enter  in  and  shall  not  be  able.  When  once  the  master  of  the  house 
is  risen  up,  and  hath  shut  to  the  door,  and  ye  bc>;in  to  stand  without 
and  to  knock  at  the  door,  sayinjj.  Lord,  Lord,  open  unto  us;  and 
He  shall  answer  and  say,  I  know  you  not  whence  ye  are  ;  then 
shall  ye  bepin  to  say,  \Vc  did  cat  and  drink  in  Thy  presence,  and 
thou  didst  teach  in  our  streets.  But  He  shall  say,  I  tell  you,  I 
know  you  not  whence  ye  are  ;  depart  from  Me,  all  ye  workers  of 
iniquity"  (xiii.  24-27) 

Here  aoain  those  are  treated  of  who  are  in  faith  and  n(jt  in  cliarity, 
of  whom  it  is  said  that  they  "will  stand  without,  knocking  at  the 
door,"  btit  that  they  will  not  be  admitted;  "to  eat  and  to  drink 
in  the  presence  of  the  Lord,  and  to  be  taught  in  the  streets" 
signifies  to  listen  to  the  Word  and  preachings  from  the  Word,  and 
to  know  what  ought  to  be  matters  of  faith  ;  but  as  such  are  in  no 
charity,  it  is  said  of  them,  "  I  know  you  not  whence  ye  are,  dejiart 
from  Sle  ;"  for  the  Lord  knows  all  from  love  and  not  from  faith 
separate.     [4.]    The  same  is  meant  by 

The  five  foolish  virgins,  who  had  not  oil  in  their  lamps,  concerning 
whom  also  it  is  said  that  they  came,  "  saying,  Lord,  Lord,  open  to 
us;  but  He  answered.  Verily  I  say  unto  you,  I  know  you  not" 
(Matt.  XXV.  1-12). 

"Virgins"  signify  in  the  Word  those  who  are  of  the  church; 
"lamps"  the  things  that  belong  to  faith,  and  "oil"  the  good  of 
love  ;  therefore  by  "  the  fi\'e  foolish  virgins,  who  had  no  oil  in  their 
lamps,"  are  signified  those  who  are  in  faith  and  not  in  love.  The 
like  is  signified  also  by 

The  goats  on  the  left  hand  to  whom  it  was  said  that  He  hungered  and 
thirsted  and  they  gave  Him  not  to  eat  and  to  drink ;  that  He  was 
a  stranger  and  they  took  Him  not  in  ;  that  He  was  naked  and 
they  clothed  Him  not;  that  He  was  sick  and  in  prison  and  they 
visited  Him  not  {Matt.  xxv.  41-43) ; 

"the  sheep  at  the  right  hand"  here  signify  those  who  are  in  char- 
ity ;   "the  goats"  those  who  are  in  faith  and  in  no  charity.     (That 

such  are  signified  by  "goats,"  see  A.C.,  n.  4769;  and  such  by  "sheep,"  n.  4169, 
4809. ) 

213.  "And  to  know  that  I  have  loved  thee"  signifies  a  conse- 
qucnt  knozi'Iedge  that  the  Lord  is  present  in  charity,  and  not  i7i 
faith  apart  fron  charity. — This  is  evident  from  the  signification  of 
"to  know,"  as  meaning  knowledge ;  and  from  the  signification  of 
"to  love,"  as  meaning,  in  reference  to  the  Lord,  that  He  is  present. 
It  means  that  He  is  present  in  charity,  and  not  in  faith  apart  from 
charity,  because  those  are  here  treated  of  who  are  in  the  faith  of 
charity  (see  above,  n.  203")  ;  and  the  Lord  is  present  in  man's  affec- 
tion or  love,  thus  in  the  life  of  his  spirit,  for  it  is  love  or  aflfedlion  that 


3l8  APOCALYPSE  EXPLAINED. 

makes  the  life  of  his  spirit ;  consequently  the  Lord  is  present  in 
charity,  for  charity  is  affedlion  itself  or  man's  spiritual  love;  and  as 
the  Lord  is  present  with  man  in  charity,  He  is  evidently  not  present 
in  faith  without  charity  ;  neither  is  faith  without  charity  spiritual, 
consequently  it  is  not  inwardly  in  man,  nor  does  it  constitute  his  life» 
but  it  is  outside  of  him,  in  the  memoiy,  and  in  something  of  natural 
thought  therefrom.  "  To  be  loved,"  in  reference  to  the  Lord,  means 
that  He  is  present,  because  love  {dikaio  seu  amor)  causes  conjun6tion 
and  consequent  presence,  and  to  him  who  loves,  the  Lord  enters  in, 
and  teaches  and  leads  him,  and  enables  him  to  love  Him,  that  is,  to 
do  His  commandments  and  precepts,  for  this  is  to  love  the  Lord. 
That  with  him  whom  He  loves  the  Lord  is  present,  and  that  he  who 
keeps  His  commandments  and  precepts  loves  Him,  He  teaches  in 
yoh7i  : 

"He  that  hath  My  commandments,  and  doeth  them,  he  it  is  that  loveth 
Me  ;  and  he  that  loveth  Me  shall  be  loved  of  My  Father,  and  I  will 
love  him, ....  and  we  will  come  unto  him,  and  make  our  abode  with 
him"  (xiv.  2i,  23). 

214.  [  Verse  10]  "  Because  ihou  hast  kepi  the  word  of  My  en- 
durance" signifies  that  they  have  lived  according  to  the  Lord's 
commandments. — This  is  evident  from  the  signification  of  "keep- 
ing the  word "  of  the  Lord,  as  meaning  to  live  according  to  His 
commandments,  for  "  word  "  means  commandment,  and  to  "  keep  " 
it  means  to  live.  It  is  said,  "  the  word  of  My  endurance,"  because 
of  steadfastness  in  it  without  being  wearied.  The  term  "  endur- 
ance" is  occasionally  used  in  the  Apocalypse,  and  when  used  it 
signifies  what  is  applied  to  life  (as  above,  n.  98). 

215.  "  /  also  will  keep  thee  in  the  hour  of  temptation  thai  is 
to  come  upon  the  whole  world,  to  try  them  that  dwell  upon  the 
earth,"  signifies  the  time  of  the  last  judgment.,  when  there  will  be 
visitation  zcpon  those  who  a;r  in  the  former  heaven,  and  that  they 
will  then  be  saved. — This  is  evident  from  the  signification  of  "the 
hour  of  temptation  that  is  to  come  upon  the  whole  world,"  as 
meaning  the  time  of  the  last  judgment ;  and  from  the  signification 
of  "trying  them  that  dwell  upon  the  earth,"  as  meaning  visitation 
upon  those  who  are  in  the  former  heaven  ;  that  those  who  are  in 
faith  from  charity,  who  are  here  treated  of,  will  then  be  saved,  is 
meant  by  "  I  will  keep  thee."  These  things  evidently  relate  to  the 
last  judgment,  for  it  is  said,  "  the  hour  of  temptation  that  is  to  come 
upon  the  whole  world,  when  they  shall  be  tried  that  dwell  upon 
the  earth."  But  as  the  last  judgment,  also  the  former  heaven  and 
its  abolition,  and  the  new  heaven  and  its  formation,  are  treated  ol 
in  The  Last  fiidgment,  and  The  Neiv  yerusalem,  and  will  be 


CHAP.   III.,   VERSE    12. — N.  219.  319 

ftirthur  treated  of  in  this  work,  additional  explanation  of  these 
words  is  deferred. 

216.  [  I'ersi  II.]  "  Behold,  I  come  quickly,"  signifies  thai  this  is 
certain. — This  is  evident  from  the  signification  of  "quickly,"  as 
meaning  certiinty  and  fulness  (see  above,  n.  7).  "  Quickly"  signi- 
fies ccrtaintv  and  fulness,  because  time  and  all  things  pertaining  to 
time  in  the  Word  signify  states  ;  therefore  "  quickly  "  and  "  speed- 
ily "  signify  a  present  state  of  affedlion  and  of  thought  therefrom, 

consequently  certainty  and  fulness.  (That  time  and  all  things  pertaining 
to  time  correspond  to  states,  and  therefore  signify  states,  see  Heaven  and  Hell,  n. 
162-169;  and  that  "quickly"  signifies  what  is  stirred  up  by  affedlion,  thus  what  is 
present  and  certain,  see  A.C.,  n.  7695,  7866.) 

217.  "  Hold  what  thou  hast"  signifies  steadfastness  in  a  state 
of  faith  from  charity  even  unto  the  end,  as  is  evident  from  what 
was  said  abo\e  (n.  173),  where  there  are  similar  words. 

218.  "  That  no  one  take  thy  crown"  signifies  lest  intelligeiice 
should  perish. — This  is  evident  from  the  signification  of  "crown," 
as  meaning  wisdom  (of  which  see  above,  n.  126),  here  intelligence, 
because  those  who  are  in  spiritual  love  or  in  charity  and  faith  there- 
from, are  in  intelligence ;  while  those  who  are  in  celestial  love,  or 
in  lo\e  to  the  Lord,  and  in  the  perception  of  truth  therefrom,  are 
in  wisdom,  "That  no  one  take  thy  crown  "  signifies  lest  intelligence 
should  perish,  since  evils  and  flilsities  therefrom  take  away  man's 
intelligence ;  for  intelligence  pertains  to  truth,  and  this  is  taken 
away  from  man  by  evil  spirits  when  he  is  in  evils,  because  he 
is  then  associated  with  them ;  and  what  is  thus  taken  away  per- 
ishes. 

219.  [  Verse  12.]  "  He  that  overcometh  I  will  make  him  a  pillar 
in  the  temple  of  My  God,"  signifies  that  those  who  are  steadfast  unll 
be  in  Divine  truth  in  heave7i. — This  is  evident  from  the  significa- 
tion of  "overcoming,"  as  meaning  to  be  steadfast  in  genuine  afifec- 
tion  for  truth  (see  above  n.  128)  ;  here  in  foith  from  charity,  since 
that  faith  is  ti'eated  of  in  what  is  written  to  the  angel  of  this  church 
(see  above,  n.  203)  ;  also  from  the  signification  of  "pillar"  as  mean- 
ing Divine  truth  upholding;  also  from  the  signification  of  " the 
temple  of  God  "  as  meaning  in  the  highest  sense,  the  Lord's  Divine 
Human,  and  in  the  relative  sense,  the  Lord's  spiritual  kingdom, 
thus  the  heaven  that  constitutes  that  kingdom  (of  which  presendy). 
"A  pillar  in  the  temple"  means  Divine  truth  upholding,  because 
"temple"  signifies  heaven,  and  heaven  is  heaven  from  the  Divine 
truth  that  goes  forth  from  the  Lord  ;  for  by  hea\en  all  angels  are 
meant,  because  heaven  is  made  up  of  angels,  and  from  them  is  called 
heaven  :  and  angels  are  angels  in  the  measure  in  which  they  receive 


320  APOCALYPSE    EXPLAINED. 

the  Divine  truth  tliat  goes  forth  from  the  Lord ;  and  for  this  rea- 
son angels  in  the  Word  also  signify  Divine  truths  (see  above,  n.  130, 
200).  Now  as  heaven  is  Divine  truth,  and  "  temple"  signifies  heaven, 
it  follows  that  all  things  of  the  temple  signify  such  things  as  pertain 
to  Divine  truth,  and  that  the  "pillars"  therein  signify  Divine  truths 
upholding.  Divine  truths  upholding  are  in  general  lower  truths, 
because  these  uphold  the  higher ;  for  there  are  lower  and  higher 
Divine  truths,  as  there  are  lower  and  higher  heavens.  (There  are  de- 
grees of  these,  on  which  see  Heaven  and  Hell,  n.  38,  208,  209,  211.)  The  heav- 
ens that  belong  to  a  lower  degree  uphold  those  that  belong  to  a 
higher  degree ;  here,  therefore,  by  the  Lord's  making  him  that . 
overcometh  "a  pillar  in  the  temple"  is  meant  that  such  will  be  in 
a  lower  heaven.  Those  who  are  in  the  faith  of  charity  are  in  a 
lower  heaven,  which  is  called  the  spiritual  heaven  ;  while  those 
who  are  in  love  to  the  Lord  are  in  a  higher  heaven,  which  is  called 
the  celestial  heaven,  and  this  is  upheld  by  the  lower  or  spiritual 

heaven.  (But  a  clearer  idea  can  be  had  of  these  things  from  what  is  shown  in 
three  chapters  in  Heaveti  and  Hell,  namely,  in  the  chapter  where  it  is  shown  that 
The  Divine  of  the  Lord  in  Heaven  is  Love  to  Him  and  Charity  towards  the  Neigh- 
bor, n.  13-19 ;  in  another  where  it  is  shown  that  Heaven  is  distinguished  into 
Two  Kingdoms,  Celestial  and  Spiritual,  n.  20-28  ;  and  in  a  third  where  it  is  shown 
that  There  are  Three  Heavens,  n.  29-40.)      [2.]     "Pillars"  are   frequently 

mentioned  in  the  Word,  and  they  signify  lower  truths,  because 
they  uphold  the  higher.  That  lower  truths  are  signified  by  "pil- 
lars" in  the  Word  can  be  seen  from  the  following  passages.  In 
yere7niah : 

Behold  I  have  given  thee  this  day  for  a  defenced  city,  and  for  a  pillar 
of  iron,  and  for  walls  of  brass  against  the  whole  land,  against  the 
kings  of  Judah,  against  the  princes  and  against  the  priests  thereof, 
and  against  the  people  of  the  land,  that  they  may  fight  against  thee 
and  not  prevail"  (i.  18,  19). 

These  things  were  said  to  the  prophet,  because  all  prophets  signify 
do61rines  of  Divine  truth,  and  because  the  church  in  which  Divine 
truths  are  falsified  is  here  treated  of  it  is  therefore  said,  "  Behold  I 
have  given  thee  this  day  for  a  defenced  city,  and  for  a  pillar  of 
iron,  and  for  w^alls  of  brass  against  the  whole  land  ;"  "a  defenced 
city  "  signifies  do6lrine  of  truth  ;  "a  pillar  of  iron  "  truth  upholding 
it,  "walls  of  brass"  good  defending,  and  "land"  the  church.  It 
is  said,  also,  "against  the  kings  of  Judah,  against  the  princes, 
against  the  priests  thereof,  and  against  the  people  of  the  land ;" 
and  "the  kings  of  Judah,"  and  "princes,"  signify  truths  falsified; 
"priests,"  goods  adulterated,  and  "the  people  of  the  land,"  falsi- 
ties in  general ;  of  these  it  is  said,  that  they  will  fight  against  truths 
themselves,  but  shall  not  prevail.     [3.]    In  the  same, 


CHAP.    III.,   VERSE    12. — N.   219.  32I 

"Set  thee  up  sipns,  place  for  thee  pillars,  set  thine  heart  to  the  path, 
the  way  thou  maycst  go  ;  return,  O  virgin  of  Israel,  return  to  thy 
cities  "  (xx.xi.  21). 

The  restitution  of  the  church  is  here  treated  of:  "tli£  virgin  of 
Israel "  signifies  the  church  ;  "  to  set  up  signs,  and  to  place  pil- 
lars," signifies  instrudlion  in  such  things  of  the  church  as  are 
fundamental,  which  are  called  "pillars"  because  they  uphold  ;  "to 
set  the  heart  to  the  path,  the  way  thou  mayest  go,"  signifies  affec- 
tion of  truth  leading  to  life.     [4.]    In  David: 

"  I  will  judge  in  uprightness  ;  the  earth  and  all  the  inhabitants  thereof 
are  dissolved  ;  I  will  strengthen  the  pillars  of  it "  {Psalm  Ixxv.  2, 

"  The  earth  dissolving  "  signifies  those  of  the  church  who  are  not 
in  truths  but  yet  long  for  them  ;  "to  strengthen  the  pillars"  of  it 
signifies  to  sustain  the  church  by  those  truths  upon  which  it  is 
founded.     Again,  in  yob  : 

"Who  causeth  the  earth  to  shake  out  of  its  place,  so  that  the  pillars 
thereof  tremble"  (ix.  6). 

*' The  earth"  here  signifies  the  church,  and  "pillars"  the  truths 
that  uphold  it.     That 

"The  pillars   of  the  tabernacle"   (mentioned  in   Exod.   xxvii.   10-12, 

14-17). 

also  signify  lowest  truths  upholding  higher  ones,  see  Arcana  Cae- 
lesfia,  in  the  explanation  of  those  verses  of  that  chapter.  Like 
truths  are  signified  by 

The  pillars  of  the  house  of  the  forest  of  Lebanon  built  by  Solomon 
(mentioned  in  i  Kings  vii.  2,  6). 

[5.]    Such  also  is  the  signification  of 

The  two  pillars  that  Solomon  set  in  the  porch  of  the  temple,  and 
that  are  described  in  the  First  Book  of  Kings.  He  "fashioned 
two  pillars  of  brass,  eighteen  cubits  was  the  height  of  each  pillar ; 
and  a  line  of  twelve  cubits  compassed  either.  And  he  made  two 
chapiters  of   molten    brass,  to  set  upon  the  tops  of   the  pillars  : 

....  seven  for  the  one  chapiter,  and  seven  for  the  other  chapiter 

And  he  set  up  the  pillars  in  the  porch  of  the  temple ;  and  he  setup 
the  right  pillar,  and  called  the  name  thereof  Jachin  :  and  he  set  up 
the  left  pillar  and  called  the  name  thereof  Boaz"  (vii.  15-21). 

Since  "the  temple"  signified  heaven  (as  will  be  shown  presently), 
all  diings  of  the  temple  signified  such  things  as  are  of  heaven, 
thus  of  Divine  truth  there  ;  for,  as  said  above,  heaven  is  heaven 
from  the  Di\'ine  truth  that  goes  forth  from  the  Lord  ;  therefore 


322  APOCALYPSE   EXPLAINED. 

"  the  porch  of  the  temple  signified  the  things  pertaining  to  the 
lowest  heaven,  and  as  this  upholds  the  two  higher  heavens  those 
two  pillars  were  placed  in  the  porch. 

220[r«],  But  it  shall  be  told  also  what  "temple"  signifies  in 
the  Word: — In  the  highest  sense,  "temple"  signifies  the  Lord's 
Divine  Human,  and  in  the  relative  sense,  heaven  ;  and  as  it  signi- 
fies heaven,  it  also  signifies  the  church,  for  the  church  is  the  Lord's 
heaven  on  earth  ;  and  as  "temple"  signifies  heaven  and  the  church 
it  also  signifies  Divine  truth  going  forth  from  the  Lord,  for  the 
reason  that  this  makes  heaven  and  the  church  ;  for  those  who 
receive  Divine  truth  in  soul  and  heart,  that  is,  in  faith  and  love,  are 
they  who  constitute  heaven  and  the  church.  As  such  is  the  signi- 
fication of"  temple,"  it  is  said,  "  the  temple  of  My  God ;"  "  My  God," 
when  said  by  the  Lord,  meaning  heaven  and  Divine  truth  there, 
which  is  the  Lord  in  heaven.  The  Lord  is  above  the  heavens,  and 
to  those  who  are  in  the  heavens  He  appears  as  a  sun.  From  the 
Lord  as  a  sun  heat  and  light  go  forth.  Light  in  heaven  is  in  its 
essence  Divine  truth,  and  heat  in  heaven  is  in  its  essence  Divine 
good  ;  these  two  make  heaven  in  general  and  in  particular.  Divine 
truth  is  what  is  meant  by  "  My  God ;"  therefore  in  the  Word 
of  the  Old  Testament  the  Lord  is  called  both  "Jehovah"  and 
"God  ;"  "Jehovah"  where  Divine  good  is  treated  of,  and  "God" 
where  Divine  truth  is  treated  of;  and  for  the  same  reason  angels 
are  called  "gods,"  and  the  word  God  in  the  Hebrew  is  in  the 
plural,  Elohim.     This  shows  why  it  is  said,  "the  temple  of  My 

God."  (That  the  Lord  is  called  "  Jehovah  "  where  Divine  good  is  treated  of,  but 
"God"  where  Divine  truth  is  treated  of,  see  A.C.,  n.  709,  732,  2586,  2769,  2807, 
2822,  3921,  4283,  4402,  7010,  9167;  that  He  is  called  "Jehovah"  from  Esse,  thus 
from  Essence,  but  "  God  "  from  Existere,  thus  from  Existence,  n.  300,  3910,  6905 ; 
that  the  Divine  Esse  is  Divine  good,  and  the  Divine  Existere  is  Divine  truth,  n.  3061, 
6280,  6880,  6905,  10579;  and  in  general  that  good  is  the  esse,  and  truth  the  existere 
therefrom,  n.  5002  ;  that  the  angels  are  called  "  gods  "  from  their  reception  of  Divine 
truth  from  the  Lord,  n.  4295,  4402,  7268,  7873,  8301,  8192.  That  the  Divine  of  the 
Lord  in  the  heavens  is  Divine  truth  united  to  Divine  good,  see  Heaven  and  Hell,  n. 
13,  133,  139,  140.  That  light  in  the  heavens  is  in  its  essence  Divine  truth,  and  heat 
Divine  good,  both  from  the  Lord,  n.  126-140,  275.)      [2.]    That  "temple"  in 

the  Word  signifies  the  Lord's  Divine  Human,  and  in  the  relative 
sense,  heaven  and  the  church,  consequently  also  Divine  ti'uth,  can 
be  seen  from  the  following  passages.     In  John: 

The  Jews  asking,  "What  sign  showest  Thou  unto  us,  that  Thou  doest 
these  things?  Jesus  answered  and  said  unto  them,  Destroy  this 
temple,  and  in  three  days  I  will  raise  it  up.  Then  said  the  Jews, 
In  forty  and  six  years  was  this  temple  built,  and  wilt  Thou  raise 
it  up  in  three  days  But  He  was  speaking  of  the  Temple  of  His 
body  "  (ii.  18-23). 


CHAP.   TIL,  VERSE   12. — N.  22o[a].  323 

That  "temple"  signifies  the  Lord's  Divine  Human  is  here  plainly 
declared  ;  for  "destroying  the  temple  and  raising  it  up  after  three 
days  "  means  the  Lord's  death,  burial,  and  resurrection.  [3.]  In 
JIfa/ac/ii  : 

"  Behold.  I  send  My  mcssenRer,  and  he  shall  prepare  the  way  before 
Me;  and  the  Lord  shall  suddenly  come  to  His  temple,  and  the 
messenger  of  the  covenant  whom  ye  seek"  (iii.  i). 

Here  also  "temple"  means  the  Lord's  Divine  Human;  for  the 
Lord's  coming  is  here  treated  of,  therefore  "  coming  to  His  temple" 
signifies  to  His  Human.     [4.]    In  the  Apocalypse : 

"I  saw  no  temple  in  the  New  Jerusalem,  for  the  Lord  God  the  Almighty 
is  its  temple,  and  the  Lamb"  (xxi.  22). 

The  New  Heaven  and  the  New  Earth,  when  they  will  be  in  inter- 
nals, and  not  in  externals,  are  here  treated  of,  therefore  it  is  said, 
that  "  there  will  be  no  temple,"  but  "  the  Lord  God  the  Almighty, 
and  the  Lamb."  "  The  Lord  God  the  Almighty,"  is  the  Divine 
itself  of  the  Lord,  and  "the  Lamb"  is  His  Divine  Human  ;  from 
which  it  is  clear,  that  His  Divine  in  the  heavens  is  meant  by  "tem- 
ple."    [5.]    In  Isaiah  : 

"  I  saw  the  Lord  sitting  upon  a  throne,  high  and  lifted  up,  and  His 
skirts  filled  the  temple  "  (vi.  i). 

"The  throne  high  and  lifted  up,"  upon  which  the  Lord  was  seen 
to  sit,  signifies  the  Lord  in  respecSl  to  Divine  truth  in  the  higher 
heavens  ;  but  "  His  skirts"  signify  His  Divine  truth  in  the  church. 

(That  "skirts"  si^ify,  in  reference  to  the  Lord,  His  Divine  truth  in  outmosts,  see 
A.C.,  n.  9917.      That 

The  vail  of  the  temple  was  rent  into  two  parts  from  the  top  to  the 
bottom,  after  the  Lord  suffered  {Matt,  xxvii.  51  ;  Mark  xv.  34,  38  ; 
Luke,  xxiii.  45), 

signified  the  union  of  the  Lord's  Divine  Human  with  the  Divine 
itself  (see  ^.C,  n.  9670).  [6.]  In  the  passages  that  follow  "temple" 
signifies  the  Lord's  Divine  Human,  and  at  the  same  time  heaven 
and  the  church.     In  Da\'id  : 

"  I  will  bow  myself  down  toward  the  temple  of  Thy  holiness,  and  will 
give  thanks  unto  Thy  name  "  {Psalm  cxxxviii.  2). 

In  yoyiah: 

"  I  said,  I  am  cast  out  from  before  Thine  eyes,  but  yet  will  I  add  to  look 
back  to  the  temple  of  Thy  holiness,. . .  .and  my  prayer  came  to 
Thee  to  the  temple  of  Thy  holiness"  (ii.  4,  7). 

In  Habakkuk : 


334  APOCALYPSE   EXPLAINED. 

"Jehovah  in  the  temple  of  His  holiness"  (ii.  20). 

In  Matthew  : 

"Woe  unto  you,  ye  blind  guides,  who  say,  Whosoever  shall  swear  by 
the  temple,  it  is  nothing ;  but  whosoever  shall  swear  by  the  gold 
of  the  temple,  he  is  a  debtor.  Ye  fools  and  blind  ;  for  whether  is 
greater,  the  gold  or  the  temple  that  san(5lifieth  the  gold?"  (xxiii.  16, 
17). 

\'^  yohn: 

Jcsas  said  to  them  that  sold  in  the  temple,  "  Take  these  things  hence  ; 
make  not  My  Father's  house  a  house  of  merchandise.  Then  the 
disciples  remembered  that  it  was  written,  The  zeal  of  Thine  house 
hath  consumed  me"  (ii.  16,  17). 

[6.]  [7.]  Beside  these,  there  are  many  other  passages  in  the 
Word  where  "  temple"  is  mentioned.  That  it  may  be  known  that 
"temple"  means  heaven  and  the  church,  also  Divine  truth  going 
forth  from  the  Lord,  I  will  cite  these  passages  here,  lest  the  mind 
should  cling  to  the  idea  that  a  mere  temple  is  meant,  and  not  some- 
thing more  holy  ;  for  the  temple  in  Jerusalem  was  holy  from  its 
having  represented  and  thus  signified  what  is  holy.  That  "  temple  " 
signified  heaven  is  evident  from  these  passages.     In  David  : 

"I  called  upon  Jehovah,  and  cried  unto  my  God:  He  heard  my  voice 
from  His  temple"  (Psalm  xviii.  6). 

In  the  same, 

"A  day  in  Thy  courts  is  better  than  thousands.     I  had  rather  stand  at 
*         the  door  in  the  house  of  my  God,  than  to  dwell  in  the  tents  of 
wickedness  "  {Psalm  Ixxxiv.  10). 

In  the  same, 

"The  righteous  shall  flourish  like  the  palm-tree;  he  shall  grow  like  a 
cedar  in  Lebanon.  They  that  are  planted  in  the  house  of  Jehovah 
shall  flourish  in  the  courts  of  our  God"  {Psalnt  xcii.  12,  13). 

In  the  same, 

"One  thing  have  I  asked  of  Jehovah ;.  . .  .that  I  may  dwell  in  the  house 
of  Jehovah to  visit  His  temple  in  the  morning  "  {Psalm  xxvii. 

4)- 

In  the  same, 

"  I  shall  be  at  rest  in  the  house  of  Jehovah  for  length  of  days  "  {Psalm 
xxiii.  6). 

In  yohn: 

Jesus  said,  "In  my  Father's  house  are  many  mansions  "  (xiv.  2). 

It  is  clear  that  in  these  passages,  by  "house  of  Jehovah"  and 
"Father's  house"  heaven  is  meant.  [8.]  In  the  following  pas- 
sages the  church  also  is  meant.     In  Isaiah . 


CHAP.    III.,   VERCE  12. — N.    22o[b\  325 

"Our  holy  and  our  beautiful  hou.se,  where  our  fathers  praised  Thee,  is 
burned  with  fire"  (Ixiv.  11). 

In  ycremiah  : 

"  I  have  forsaken  my  house,  I  have  abandoned  mine  heritage"  (xii.  7). 

In  HiJ(;^i;ai : 

"I  will  shake  all  nations,  that  the  choice  of  all  nations  may  come  ;  and 
I  will  fill  this  house  with  glory.     .  .  .    The  silver  is  mine,  and  the 

pold  is  mine The  i;;lory  of  this  latter  house  shall  be  greater 

than  that  of  the  former"  (ii.  7-9). 

In  Isaiah  : 

'•  He  shall  say  to  Jerusalem,  Thou  shalt  be  built ;  and  to  the  temple,  Thy 
foundation  shall  be  laid"  (xliv.  2S). 

Here  tlie  comintr  of  the  Lord  and  a  new  church  at  that  time  are 
treated  of.     In    Zcchariah  the  meaning  is  the  same, 

"The  house  of  Jehovah  was  founded that  the  temple  may  be  built" 

(viii.  9). 

In  Daniel : 

Belshazzar  commanded  to  bring  "  the  vessels  of  gold  and  silver  which 
Nebuchadnezzar  his  father  had  taken  out  of  the  temple  in  Jerusalem, 

that ....  they  might  drink  from  them They  drank  wine,  and 

praised  the  gods  of  gold,  and  of  silver,  of  brass,  of  iron,  of  wood, 
and  of  stone,"  and  then  came  the  writing  on  the  wall  (v.  2-4,  seq.). 

The  "gold  and  silver  vessels  that  were  brought  from  the  temple 
of  Jerusalem"  signified  the  goods  and  truths  of  the  church;  that 
they  "drank  from  them  and  praised  the  gods  of  gold,  of  silver,  of 
brass,  of  iron,  of  wood,  and  stone,"  signifies  the  profanation  of 
those  goods  and  truths  ;  and  on  account  of  this  the  writing  appeared 
on  the  wall,  and  the  king  was  changed  from  a  man  into  a  beast. 
[9.]    In  Matthew : 

And  the  disciples  came  to  show  Jesus  the  buildings  of  the  temple. 
Jesus  said  unto  them,  "  See  ye  all  these  things  ?  . . . .  there  shall  not 
be  left  here  stone  upon  stone  that  shall  not  be  thrown  down"  (xxiv. 
I,  2  ;  Mark  xiii.  1-5  ;  Luke  xxi.  5-7). 

That  "there  should  not  be  left  of  the  temple  stone  upon  stone 
that  should  not  be  thrown  down"  signifies  the  total  destrudlion 
and  vastation  of  the  church  ("stone"  signifying  the  truth  of  the 
church) ;  and  because  this  is  what  is  meant,  the  advancing  vasta- 
tion of  the  church  is  what  is  treated  of  in  these  chapters  of  the 
Evangelists.     In  the  Apocalypse : 

And  the  angel  stood,  saying,  "  Rise  and  measure  the  temple  of  God 
and  the  altar,  and  them  that  worship  therein  "  (xi.  i). 

The  "temple"  here  also  signifies  the  church,  and  "measuring" 


326  APOCALYPSE   EXPLAINED. 

signifies  to  explore  its  quality. 

The  new  temple  and  its  measurements  {Ezek.  xl.-xlviL), 

have  a  like  signification.  [10.]  That  "temple"  signifies  Divine 
truth  which  is  fi-om  the  Lord,  is  evident  from  the  following  pas- 
sages.    In  Ezekiel: 

"  The  glory  of  Jehovah  mounted  up  from  above  the  cherub  over  the  thres- 
hold of  the  house  ;  and  the  house  was  filled  with  the  cloud  ;  but  the 
court  was  full  of  the  brightness  of  the  glory  of  Jehovah"  (x.  4). 

"House"  here  means  heaven  and  the  church,  and  "cloud"  and 

"  glory ' '  Divine  truth.  (That  "  cloud  "  is  Divine  truth,  see  above,  n.  36 ;  and 
"glory  ■■  the  same,  n.  33.)      [II.]     In  Micah  : 

"  And  many  nations  shalt  go,  and  say,  Come  and  let  us  go  up  to  the 
mountain  of  Jehovah,  and  to  the  house  of  our  God ;  that  He  may 
teach  us  of  His  ways,  and  that  we  may  go  in  His  paths  ;  for  from 
Zion  shall  go  forth  instrudion,  and  the  Word  of  Jehovah  out  of 
Jerusalem  "  (iv.  2). 

"Mountain  of  Jehovah,  and  house  of  God,"  signify  the  church, 
likewise  "  Zion  "  and  "Jerusalem  ;"  "  to  be  taught  of  His  waj's,  and 
to  go  in  His  paths,"  is  to  be  instru6led  in  Divine  truths ;  it  is 
therefore  said,  "  From  Zion  shall  go  forth  instru6lion,  and  the 
Word  out  of  Jerusalem."     [12.]    \\\  Isaiah: 

"A  voice  of  tumult  from  the  city,  a  voice  of  Jehovah  out  of  the  temple' 
(Ixvi.  6). 

"City"  means  dodlrine  of  truth,  "temple"  the  church,  and  "a 
voice  of  Jehovah  out  of  the  temple"  Divine  truth.  In  the  Apoc- 
alypse : 

"There  came  forth  a  great  voice  out  of  the  temple  of  heaven,  from  the, 
throne,  saying "  (xvi.  17). 

Here,  likewise,  "voice"  means  Divine  truth.     Again, 

"And  the  temple  of  God  in  heaven  was  opened,  and  there  was  seen  in 
the  temple  the  ark  of  His  covenant ;  and  there  followed  lightnings, 
voices,  thunderings  "  (xi.  19). 

"Lightnings,  voices,  thunderings,"  signify  in  the  Word  Divine 
truths  out  of  heaven  (see  A.C.,  n.  7573,  8914).     Again, 

"  The  temple  of  the  tabernacle  of  the  testimony  in  heaven  was  opened ; 
and  there  came  out  from  the  temple  seven  angels,  having  the  seven 

plagues And  the  temple  was  filled  with  smoke  from  the  glory 

of  God,  and  from  His  power  "  (xv.  5,  6,  8). 

Here  seven  angels  are  said  to  have  come  out  from  the  temple  in 
heaven,  because  "angels"  signify  Divine  truths  (see  above,  n.  130, 
200).    What  is  signified  by  "smoke  from  the  glory  of  God"  will 


CHAP.    III.,   VP:RSE    12. — N.  222[a].  ^,2-J 

be  seen  in  the  explanation  of  these  words  furihur  on.  It  should 
be  known,  moreover,  that  the  temple  built  by  Solomon,  also  the 
house  of  the  forest  of  Lebanon,  and  each  particular  thing  pertain- 
ing to  them  (as  described  in  i  Kings  vi.,  vii.),  signified  spiritual 
and  celestial  things  pertaining  to  the  church  and  to  heaven. 

221.  "And  he  shall  go  out  thence  no  more"  signifies  that  they 
shall  be  in  it  to  t'tcrnitv. — Tiiis  is  e\i(lcnt  from  the  signification  of 
"going  out  thence  no  more,"  when  it  is  said  of  heaven  and  Divine 
truth  there  (which  are  signified  by  "  the  temple  of  God  "),  as  mean- 
ing that  they  shall  be  steadfast  in  these  to  eternity. 

222[f(r].  "And  I  will  write  upon  him  the  name  of  My  God" 
signities  their  quality  in  respect  to  Diiine  truth  implanted  in  the 
life. — This  is  evident  from  the  signification  of  "writing  upon  one," 
when  spoken  by  the  Lord,  as  meaning  to  implant  in  the  life  (of 
which  presently)  ;  also  from  the  signiiication  of  "name,"  as  mean- 
ing quality  of  state  (see  above,  n.  1^.3)  ;  also  from  the  signification 
of  "God,"  as  meaning  Divine  truth  going  forth  from  the  Lord  in 
heaven,  thus  the  Lord  in  heaven  (see  above,  n.  220[j])  ;  for  the 
Lord  is  above  the  heavens,  appearing  to  those  who  are  in  heaven 
as  a  sun  (see  Heaven  and  Hell,  n.  116-125).  The  Divine  going  forth 
therefrom,  which  is  called  Divine  truth,  and  which  makes  heaven  in 
general  and  in  particular,  is  what  is  meant  in  the  Word  by  "  God  ;" 
from  this  it  is  that  angels  are  called  "gods,"  and  that  "  God,"  in  the 
Hebrew  is  Elohim,  in  the  plural.  This  makes  clear  why  the  Lord 
here  says,  "the  name  of  My  God  ;"  also  above,  "  I  will  make  him  a 
pillar  in  the  temple  of  My  God"  (n.  219') ;  and  in  what  follows,  "  I 
will  write  upon  him  the  name  of  the  city  of  My  God,  the  New 
Jerusalem,  which  is  coming  down  out  of  heaven  from  My  God"  (n. 
223.)  [2.]  "To  write  upon  one"  means  to  implant  in  the  life,  be- 
cause to  write  is  to  commit  to  paper  anything  from  the  memory, 
thought,  or  mind,  that  is  to  be  preserved  ;  in  the  spiritual  sense 
therefore,  it  signifies  that  which  is  to  endure  in  man's  life,  inscribed 
on  it  and  implanted  in  it.  Thus  the  natural  sense  of  this  expression 
is  turned  into  a  spiritual  sense  ;  for  it  is  natural  to  write  upon  paper 
or  in  a  book,  but  it  is  spiritual  to  inscribe  on  the  life,  which  is  done 
when  anything  is  implanted  in  faith  and  love,  since  love  and  faith 
constitute  man's  spiritual  life.  Because  "to  write"  signifies  to  im- 
plant in  the  life,  it  is  said  of  Jehovah  or  the  Lord  that  "He  writes," 
and  that  "He  has  written  in  a  book,"  meaning  that  which  is  in- 
scribed by  the  Lord  on  man's  spirit,  that  is,  on  his  heart  and  soul, 
or  what  is  the  same,  on  his  love  and  faith.     Thus,  in  David : 

"My  bone  was  not  hidden  from  Thee  when  I  was  made  in  secret;... 
upon  Thy  book  were  written  all  the  days  when  they  were  fash« 
ioned,  and  not  one  of  them  is  wanting"  {Psalm  cxxxix.  15,  16). 


328  APOCALYPSE    EXPLAINED. 

In  the  same 

"  Let  them  be  blotted  out  of  the  book  of  lives,  and  not  be  written  with 
the  righteous  "  {Psalm  Ixix.  28), 

In  Daniel : 

"  The  people  shall  be  delivered,  every  one  that  shall  be  found  written  in 
the  book"  (xii.  i). 

In  Moses  : 

"  Blot  me,  I  pray  Thee,  out  of  the  book  which  Thou  hast  written.  And 
Jehovah  said.  Whosoever  hath  sinned  against  Me  will  I  blot  out 
of  My  book  "  {Exod.  xxxii.  32,  33). 

In  the  Apocalypse  : 

"A  book  written  within  and  on  the  back,  sealed  with  seven  seals,  which 
no  one  could  open  but  the  Lamb  only  "  (v.  1). 

Again, 

All  shall  worship  the  beast  "whose  names  have  not  been  written  in  the 
Lamb's  book  of  life  "  (xiii.  8  ;  xvii.  81. 

Again, 

"  I  saw. .  .that  the  boolcs  were  opened  :  and  another  book  was  opened 
which  is  the  book  of  life  ;  and  the  dead  were  judged  out  of  those 
things  which  were  written  in  the  books,  according  to  their  works. 
. . .  And  if  any  one  was  not  found  written  in  the  book  of  life,  he 
was  cast  into  the  lake  of  fire  "  (xx.  12,  13,  15), 

Again, 

And  there  shall  enter  into  the  New  Jerusalem  "only  tney  that  are 
written  in  the  Lamb's  book  of  life  "  (xxi.  27). 

In  these  passages  it  is  not  meant  that  they  are  written  in  a  book, 
but  that  all  things  of  faith  and  love  are  inscribed  on  man's  spirit 

(see  Heaven  and  Hell,  n.  461-469). 

[ft.]  [3.]  That  "to  write,"  in  the  Word,  signifies  to  inscribe 
on  and  implant  in  the  life,  is  clear  from  other  passages  where 
"writing"  is  mentioned.     Thus  in  yeremiah: 

"  I  will  give  My  law  in  the  midst  of  them,  and  will  write  it  op  their  heart " 
(xxxi.  33). 

"To  give  the  law  in  the  midst  of  them"  means  Divine  truths  in 
them;  "in  the  midst"  signifies  within  man  (see  .,4. C,  n.  1074,  2940, 
2973) ;  and  "to  write  it  on  the  heart"  is  to  impress  upon  the  love, 
for  "heart"  signifies  love  (see  A.c,  n.  7542,  9050, 10336).     In  Ezekiel: 

"The  prophet  saw  a  roll  of  a  book  written  front  and  back,  and  there 
were  written  thereon  lamentations,  mourning,  and  woe  "  (ii.  9,  10; 
iii.  1-3). 

"The  roll  of  a  book  written  front  and  back"  signifies  the  state  of 


CHAP.   III.,   VERSE    12. — N.   222[^].  329 

the  church  at  .hat  time,  thus  what  the  life  was  of  those  of  the 
church  ;  therefore  "the  roll  of  the  book"  means  the  same  as  "the 
book  of  life"  mentioned  above;  and  as  their  life  was  destitute  of 
goods  of  love  and  truths  of  faith,  it  is  .said  that  "there  were  written 
thereon  lamentations,  mourning,  and  woe." 

That  the  law  was  inscribed  on  tables  of  stone,  and  written  with  the 
finger  of  God  {Exod.  xxxi.  18  ;  Dcut.  iv.  13  ;  ix.  10), 

signified  that  it  mu.st  be  impressed  on  the  life  {A.c,  n.  9416) ;  for  "  the 
law,"  in  a  stricl  sense,  means  the  ten  commandments  of  the  Deca- 
logue, but  in  a  broad  sense,  the  whole  Word  (see  A.C,  n.  6752,  7463) ; 
and  "stone"  signifies  truth,  here  Divine  truth  (.4.C..  n.643. 1298,  3720, 
6426,  8609,  10376).     The  same  also  is  signified  by 

Their  writing  the  words  of  the  law  upon  the  twelve  stones  taken  out  of 
the  Jordan  {Dent,  xxvii.  2-4,  8  ;  jfosh.  iv.  3,  seq.). 

[4.]    In  Ezekicl : 

"Son  of  man,  take  thee  one  stick,  and -write  upon  it.  For  Judah  and  for 
the  sons  of  Israel  and  his  companions  ;  and  take  another  stick, 
and  write  upon  it.  For  Joseph,  the  stick  of  Ephraim,  and  of  all  the 
house  of  Israel  and  his  companions  ;  and  then  join  them  for  thee 
one  to  another  into  one  stick,  that  they  both  may  be  one  in  My 
hand  "  (x.Kxvii.  16,  17) 

What  these  things  signify  no  one  can  know  unless  he  knows  what 
was  represented  by  "Judah,"  and  what  by  "Joseph."  "Judah" 
represented  the  Lord's  celestial  kingdom,  and  "Joseph"  His  spir- 
itual kingdom;  and  "writing  them  upon  sticks"  signifies  each 
one's  state  of  love  and  of  life  therefrom.  Their  conjun6lion  into 
one  heaven  is  signified  by  "j'oining  them  one  to  another  into  one 
stick,  that  they  both  may  be  one  in  My  hand."  The  signification 
of  these  words  is  like  that  of  the  Lord's  words, 

'Other  sheep  I  have,  which  are  not  of  this  fold,  them  also  I  must  bring; 
. . .  .and  there  shall  be  one  flock  and  one  shepherd  "  {^Johti  x.  16). 

The  writing  was  to  be  upon  a  stick,  because  a  "stick  (wood)" 
signifies  good,  and  it  is  good  that  conjoins.     (But  these  things  will  be 

more  evident  from  what  is  shown  in  the  Arcana  Caelestia.  namely,  that  the  spiritunl 
kingdom  before  the  Lord's  coming  was  not  as  it  was  after  His  coming,  n.  6372,  8054 ; 
that  it  was  the  spiritual  especially  that  were  saved  by  tjje  Lord's  coming  into  the 
world,  and  that  they  were  then  joined  with  those  who  were  of  His  celestial  kingdom 
into  one  heaven,  n.  2661,  2716,  2833,  2834,  3969,  6S54,  6914,  7035,  7091,  7828,  7932, 
8018,  8159,  8321,  9684.  That  there  are  two  kingdoms,  the  celestial  and  spiritual, 
and  that  there  are  three  leavens,  and  that  these  are  joined  into  one  heaven,  see 
Heaven  and  Hell,  n.  20-28  29-40.  That  "  Judah  "  in  the  representative  sense  sig- 
nifies the  Lord's  celestial  kmgdom,  A.C,  n.  3654.  3881,  5583,  5603,  5782,  6363  ;  that 
"  Joseph  "  signifies  the  Lord's  spiritual  kingdom,  n.  3969,  3171,  4669,'64i7;  that 
"Ephraim"  signifies  the  intelledlual  of  the  spiritual   church,  n.  3969,  5354,  6222, 


33©  APOCALYPSE  EXPLAINED. 

5234,  6238,  6267,  6296;    that  "wood"  signil.es  good  of  love,  n.  643,  373c,  8354.) 

[5.]    In  Isaiah: 

"This  one  shall  say,  I  am  Jehovah's  ;  and  another  shall  call  himself  by 
the  name  of  Jacob  ;  and  another  shall  subscribe  with  his  hand 
unto  Jehovah,  and  surname  himself  by  the  name  of  Israel  "  (xliv.  5). 

These  things  are  said  of  the  Lord  and  of  His  Divine  Human. 
"Jacob"  and  "Israel,"  where  the  Lord  is  treated  of,  signifies  His 
Human,  and  that  the  Human  is  Jehovah  is  meant  by  "This  one 
shall  say,  I  am  Jehovah's,"  and  "he  shall  subscribe  with  his  hand 

unto  Jehovah."      (That  "  Israel  "  and  "  Jacob  "  mean,  in  the  highest  sense,  the 

Lord,  see  ^.C,  n.  4286,  4570,  6424.)     [6.]    \\\  Jereyyiiah  : 

"O  Jehovah,  the  hope  of  Israel,  all  that  forsake  Me  shall  be  ashamed, 
and  they  that  depart  from  Me  shall  be  written  on  the  earth,  because 
they  have  forsaken  Jehovah,  the  fountain  of  living  waters.  Heal 
me,  O  Jehovah,  that  I  may  be  healed"  (xvii.  13,  14). 

"To  be  written  on  the  earth"  is  to  be  condemned  on  account  of 
the  state  of  life,  since  "earth"  signifies  what  is  condemned  (see/i.C, 
n.  2327,  7418,  8306).  [7.]  This  makes  clear  what  is  signified  by  the 
Lord's  writing  with  His  finger  on  the  earth,  in  Johyi  : 

The  Scribes  and  Pharisees  brought  to  Jesus  in  the  temple  a  woman  taken 
in  adultery;  and  they  said,  "This  woman  was  taken  in  the  very 
a6i."  They  asked  whether  she  should  be  stoned  according  to 
the  law  of  Moses.  "Jesus  stooped  down,  and  with  His  finger 
wrote  on  the  ground  ; .  . . .  and  rising  He  said.  He  that  is  without  sin 
among  you  let  him  first  cast  a  stone  at  her ;  and  again  stooping 
down,  He  wrote  on  the  ground."  And  when  they  heard  these 
things,  they  went  out  one  after  another ;  "  and  Jesus  was  left  alone, 
and  the  woman;  and  He  said  to  her,  "Woman,  where  are  thine 
accusers  ;  hath  no  man  condemned  thee?. . .  .And  He  said,. .  .Go 
and  sin  no  more  "  (viii.  2-1 1). 

The  Lord's  "writing  on  the  ground"  signifies  the  same  as  above 
in  Jeremiah,  "  they  that  depart  from  Me  shall  be  written  on  the 
earth,"  namely,  that  they  also  were  condemned  on  account  of 
adulteries ;  therefore  Jesus  said,  "  He  that  is  without  sin  among 
you,  let  him  first  cast  a  stone  at  her."  The  Lord's  "  writing  twice  on 
the  ground  "  in  the  temple,  signified  their  condemnation  for  adul- 
teries in  the  spiritual  sense  ;  for  the  Scribes  and  Pharisees  were 
those  who  adulterated  the  goods  and  falsified  the  truths  of  the 
Word,  thus  of  the  church  ;  and  "  adulteries  "  in  the  spiritual  sense 
ure  adulterations  of  good  and  falsifications  of  truth  (see  above,  n. 
141,  161)  ;  therefore  that  nation  was  also  called  by  the  Lord 

"An  adulterous  and  sinful  generation"  {Mark  viii.  38). 
«23[#*].   "And  the  name  of  the  city  of  My  God,  the   New 


CHAP.   III.,   VERSE    12. — N.   223[<^].  33I 

Jerusalem,  which  is  coming  down  out  of  heaven  from  My  God," 

signifie.s  ihe  doclrine  of  the  nciu  church,  which  is  in  the  heavens. — 
This  is  evident  irom  the  siijnification  of  "the  city  of  My  God," 
as  meaninsT  the  do(5lrine  of  Divine  truth  (of  which  presently)  ; 
also  from  the  sii^nification  of  "the  New  Jerusalem,"  as  meaning 
the  church  in  respedl  to  doclrine  (see  The  New  yemsalem,  n.  6) ;  also 
from  the  signification  of  "  which  cometh  down  out  of  heaven  from 
My  God,"  as  meaning  that  it  is  out  of  heaven  from  Divine  truth 
there.  That  "God"  means  in  the  Word  Divine  truth,  see  above 
(n.  220[ii],  222[iz]).  And  as  Divine  truth,  which  is  in  heaven  and 
which  comes  down  from  heaven,  is  from  the  Lord  alone,  the  Lord 
calls  it  His  God.  That  "the  city  of  My  God"  signifies  the  doc- 
trine of  Divine  truth  seems  at  first  thought  far-fetched,  for  the 
mind  cannot  readily  think  of  dodlrine  when  "  city"  is  mentioned,  or 
think  of  the  church  when  a  "  land  "  is  mentioned  ;  yet  in  the  Word, 
"cities"  mean  nothing  else  in  the  spiritual  sense ;  and  for  the  rea- 
son that  the  idea  of  a  city  is  merely  natural,  but  the  idea  of  doc- 
trine as  a  city  is  spiritual.  Angels,  because  they  are  spiritual,  can 
have  no  other  idea  of  a  city  than  of  the  people  therein  in  respecl  to 
do6lrine,  as  they  can  have  no  other  idea  of  a  land  than  of  the  peo- 
ple therein  in  respe<5l  to  their  church  or  their  religion.  The  reason 
of  this  is  that  the  societies  into  which  the  heavens  are  divided  are 
for  the  most  part  like  cities  [communities],  all  differing  from  one 
another  in  respecfi:  to  reception  of  Divine  truth  in  good  ;  when, 
therefore,  a  "city"  is  mentioned  angels  think  of  do(5lrine  of  truth. 

(That  the  heavens  are  divided  into  societies  according  to  differences  of  the  good  of 
love  and  faith,  see  Heaven  and  Hell,  n.  41-50;  and  that  their  habitations  are  dis- 
posed into  the  form  of  cities,  n.  184). 

[6.]  [2.]  That  "cities  [dvUates seu  urbes)"  in  the  Word  signify 
do6lrines  can  be  seen  from  many  passages,  of  which  I  will  cite 
here  only  the  following.     In  yereiniah: 

"  Behold,  I  have  given  thee  this  day  for  a  defenced  city.  .  .against  the 
whole  land"  (i.  18). 

These  things  are  said  to  the  prophet,  because  "a  prophet"  in  the 
Word  signifies  one  who  teaches  truth,  and  in  an  abstra6l  sense, 
do6lrine  of  truth  ;  and  as  this  is  what  "  prophet "  signifies,  it  is 
said  to  him,  "  I  have  given  thee  for  a  defenced  city,"  which  signi- 
fies doctrine  of  truth  defending  against  falsities.     (That  "  prophet  "■  in 

the  Word  signifies  one  who  teaches  truth,  and  in  an  abstradl  sense,  dodlrine  of  truth, 

see  A.C.,  n.  2534,  7269).     In  the  same, 

"The  crown  of  your  beauty  cometh  down.     The  cities  of  the  south  are 
shut  "  (xiii.  18,  19. 


332  APOCALYPSE  EXPLAINED. 

Here  the  falsification  of  truth  is  treated  of;  and  "the  crown  of  their 
beauty  cometh  down  "  means  that  intelligence  cometh  down ;  and 
"the  cities  of  the  south  are  shut"  means  that  all  truths  of  doflrine 
are  closed,  which  otherwise  would  be  in  the  light.     (That  "  crown  " 

means  intelligence  and  wisdom,  see  above,  n.  1 26,  2 1 8  ;  and  that  "  south  "  means  a 
state  of  light,  see  Heaven  and  Hell,  n.  148,  149,  151.)      [3.]     In  Isaiah  : 

"Thou  hast  done  [wonderful  things,  Thy]  counsels  from  afar  [are] 
truth,  fidelity  ;  and  Thou  hast  made  of  a  city  aheap,  of  a  defenced 
city  a  ruin,  a  palace  of  strangers  to  be  no  city,  that  it  may  not  be 
built  forever  ;  therefore  a  strong  people  shall  honor  Thee,  a  city  of 
powerful  nations  shall  fear  Thee"  (xxv.  1-3). 

The  vastation  of  a  former  church,  and  the  establishment  of  a  new 
one,  are  here  treated  of;  the  vastation  of  the  church  in  respe6l  to 
do6lrine  is  meant  by  "Thou  hast  made  of  a  city  a  heap,  of  a  de- 
fenced  city  a  ruin,  a  palace  of  strangers  to  be  no  city ;"  and  the 
establishment  of  a  new  church  in  respedl  to  doctrine  is  meant  by 
"  a  strong  people  shall  honor  Thee,  a  city  of  powerful  nations  shall 
fear  Thee."     In  the  same. 

In  that  day  shall  a  song  be  sung  in  the  land  of  Judah  ;  We  have  <» 
strong  city  ;  salvation  will  He  appoint  for  walls  and  bulwarks. 
Open  ye  the  gates,  that  the  righteous  nation  that  keepeth  fidelities 
may  enter  in  "  (xxvi.  i,  2). 

Here  "a  strong  city  "signifies  do6lrine  of  genuine  truth,  which 
falsities  cannot  destroy;  "walls  and  bulwarks"  signify  truths  de- 
fending; "gates"  signify  admission  (as  above,  n.  208)  ;  "the  right- 
eous nation  keeping  fidelities  "  means  those  who  are  in  good  and 
in  truths  therefrom.     [4.]    In  the  same, 

"How  art  thou  fallen  from   heaven,  O  Lucifer how    art  thou   cut 

down  to  the  ground.  . .  .  :  that  made  the  world  as  a  wilderness,  and 

destroyed  the  cities  thereof Prepare  slaughter  for  his  sons, 

....  that  they  may  not  rise  and  possess  the  land,  and  fill  the  faces 
of  the  land  with  cities  "  (xiv.  12,  17,  21). 

Here  "Lucifer"  means  Babylon,  where  every  truth  of  the  dodlrine 
of  the  church  was  either  falsified  or  annihilated  ;  "  he  made  the 
world  as  a  wilderness,  and  destroyed  the  cities  thereof,"  signifies 
that  this  was  done  to  the  church  and  its  do6^rines.  "  Prepare 
slaughter  for  his  sons,  that  they  may  not  rise,"  signifies  that  the 
falsities  of  Babylon  must  be  destroyed  ;  "and  may  not  possess  the 
land,  and  fill  the  faces  of  the  land  with  cities,"  signifies  in  order 
that  a  church  and  do(5lrine  may  be  there.     In  the  Apocalypse : 

"And  the  great  city  was  divided  into  three  parts,  and  the  cities  of  the 
nations  fell"  (xvi,  18,  19). 

Here  also  Babylon  is  treated  of;  the  do6lrine  of  its  falsities  is 
what  is  meant  by  "a  city  divided  into  three  parts,"  and  the  doc- 


CHAP.    III.,    VERSE   12. — X.    223[(5].  333 

trine  of  evils  therefrom  by  "the  cities  of  the  niitions  which  fell." 
(B.J    In  David  : 

"The  redeemed  of  Jehovah  .  ..wandered  in  the  wilderness  in  lonelinesi 
of  way  ;  they  found  not  a  city  of  habitation  ;  hungry  and  thirsty[, 

their  soul  fainted  in  them] He  led  them  into  a  straight  way, 

that  they  might  go  to  a  city  of  habitation  "  {Psalm  cvii.  2,  4,  5,  7). 

"to  wander  in  the  wilderness  and  in  loneliness  of  way,"  is  to  be  in 
want  of  knowledges  of  truth  and  g;ood  ;  "to  find  not  a  city  of 
habitation"  means  not  to  find  do(5lrine  of  truth  according  to  which 
they  may  live  ;  "the  hungry  and  thirsty"  are  those  who  have  a 
longing  to  know  good  "id  truth  ;  "to  lead  them  into  a  straight 
way,  that  they  might  go  to  a  city  of  habitation  "  is  to  lead  them 
into  genuine  truth  and  into  the  doctrine  of  life.     In  Isaiah: 

"Then  said  I,  Lord,  how  long?  And  He  said.  Until  the  cities  shall  be 
so  devastated  as  to  be  without  inhabitant,  and  the  houses  so  that 
no  man  be  in  them,  and  the  land  be  reduced  to  a  wilderness"  (vi. 

Here  the  total  vastatir>n  -S  .he  church  is  treated  of;  "cities"  are 
taiths  of  doctrine  ;  "nouses"  the  goods  thereof;  and  "land"  the 
church.     [6.]    In  the  same, 

"The  land  shall  be  emptied,  the  land  shall  be  confounded,. . . .  the  land 
shall  be  profaned  under  its  inhabitants  ;  the  empty  city  shall  be 
broken,  every  house  shall  be  shut,. ...  a  cry  over  the  wine  in  the 

streets the  remnant  in  the  city  is  a  waste,  and  the  gate  shall 

be  beaten  down  even  to  devastation  "  (xxiv.  3-5,  10-12). 

Here  also  the  devastation  of  the  church  is  treated  of;  "the  land 
which  is  said  to  be  emptied,  confounded,  and  profaned,"  is  the 
church  ;  "city"  is  truth  of  do<5lrine,  "house"  is  its  good  ;  "  wine, 
over  which  there  is  a  cry  in  the  streets,"  is  truth  of  doctrine  falsi- 
fied, over  which  there  is  contest  and  indignation.  [7.]  In  Zeph- 
aniah  : 

"  I  will  cut  off  the  nations ;....!  will  desolate  their  streets,  and  their 
cities  shall  be  laid  waste  "  (iii.  6). 

Here  "nations"  are  those  who  are  in  evils  ;  "to  desolate  streets" 
means  to  desolate  truths,  and  "to  lay  waste  cities"  means  to  lay 
waste  doctrines.     In  ycrnniah  : 

"The  lion  is  gone  up  from  the  thicket, ...  to  reduce  thy  land  to  a 
waste  ;  thy  cities  shall  be  destroyed  ;....!  saw  Carmel  a  wilder- 
ness, and  all  its  cities  desolate  ; . . . .  for  this  shall  the  land  mourn  ; 
....  the  whole  city  fleeing  before  the  voice  of  a  horseman  and  of 

the  bowmen  ; the  whole  city  is  deserted,  not  a  man  dwelling 

therein  "  (iv.  7,  26-29). 

The  "lion  from  the  thicket'  is  falsitv  from  evil ;  "the  land"  is  the 


334  APOCALYPSE   EXPLAINElj. 

church,  "cities"  are  truths  of  dodrine ;  "Carmel"  is  the  spirituau 
church  ;  "  the  voice  of  horseman  and  bowmen,"  because  of  which 
"  the  city  will  flee,"  is  reasoning  and  combat  from  falsities.  [8.]  In 
the  same, 

"  The  spoiler  shall  come  upon  every  city,  and  no  city  shall  escape ;  and 
the  valley  shall  perish,  and  the  plain  shall  be  destroyed  "  (xlviii.  8), 

These  words  describe  the  total  vastation  of  the  church,  until  no- 
thing of  truth  of  doctrine  shall  remain.     In  the  same, 

"  Behold,  waters  rising  up  out  of  the  north,  which  shall  become  an  over- 
flowing stream,  and  shall  overflow  the  land, ....  the  city  and  them 
that  dwell  therein  "  (xlvii,  2). 

Vastation  also  is  signified  by  "an  overflowing  stream,"  In  the 
same, 

"  If  ye  hallow  the  day  of  Sabbath, ...  there  shall  enter  in  through  the 
gates  of  this  city  kings  and  princes,  . . .  riding  in  chariot  and  on 
horses,.,  .and  this  city  shall  be  inhabited  to  eternity"  (xvii.  24,25), 

"Hallowing  the  Sabbath"  in  the  spiritual  sense  signifies  holy  ac- 
knowledgment of  the  Lord's  Divine  Human  and  of  His  conjun6lion 
with  heaven  and  the  church  ;  "  kings  and  princes  entering  in  through 
the  gates  of  the  city"  signify  truths  of  the  church  ;  "their  riding  in 
a  chariot  and  on  horses  "  signifies  that  they  shall  be  in  the  truths 
of  do6lrine  and  in  intelligence  ;  "  the  city,"  which  here  is  Jerusalem, 
is  the  church  in  respe6l  to  do6lrine.  Such  is  the  spiritual  sense 
of  these  words ;  such  is  the  sense  in  heaven.    [9.]    In  Zechariah : 

"Thus  said  Jehovah;  I  will  return  to  Zion,  and  will  dwell  in  the  midst 
of  Jerusalem  ;  whence  Jerusalem  shall  be  called  a  city  of  truth. 
...  And  the  streets  of  the  city  shall  be  full  of  boys  and  girls  play- 
ing in  the  streets"  (viii.  3-5) 

Here  "Zion"  does  not  mean  Zion,  nor  "Jerusalem  "  Jerusalem  ; 
but  "  Zion "  means  the  celestial  church,  and  "Jerusalem "  that 
church  in  respe6l  to  do6lrine  of  truth;  therefore  it  is  called  "a 
city  of  truth ;"  "  streets  of  the  city "  signify  truths  of  doclrine ; 
"boys  and  girls  playing  in  the  streets"  signify  affe6lions  for  truth. 

and  good.  (That  "Zion"  signifies  the  celestial  church,  see  A.C.,  n.  2362, 
9055  ;  that  "  Jerusalem  "  signifies  the  church  in  respecfl  to  dodtrine,  n.  402,  3654, 
9166;  and  The  New  yerusalem,  n.  6  ;  that  "streets"  signify  truths  of  dodlrines,  n. 
2336  ;  that  "  boys  and  girls  '"  signify  affecftions  for  truth  and  good,  in  which  there  is 
innocence,  n.  3067,  3110,  3179,  5236,  6742;  that  "  to  play"  means  what  pertains  to 
interior  festivity,  which  is  the  affeclion  for  truth  and  good,  n.  10416). 

\_€*\  [lO.J  Because  "Zion"  signifies  the  celestial  cliurch,  and 
"Jerusalem  "  the  church  in  respect  to  the  docHrine  of  truth,  Zion 
is  called  "the  city  of  Jehovah,"  and  Jerusalem  is  called  "the  holy 


CHAP.    III.,    VERSE    12. — N.    223[^].  335 

city,"  "the  citv  of  God"  and  "  the  city  of  the  great  king."  Thus 
in  Isaiah: 

"They  shall  call  thee,  The  city  of  Jehovah,  the  Zion  of  the  Holy  One 
of  Israel  "  (Ix.  14). 

In  Ezekiti : 

The  prophet  saw  upon  a  high  mountain  the  frame  of  a  city  on  the  south, 
and  an  angel  measured  the  wall,  the  gates,  the  chambers,  the  porch 
of  the  gate  ;  and  the  name  of  the  city  Was  "  Jehovah-is-there  "  (xl. 
I,  scq.  ;  .\Iviii.  35). 

In  Isaiah  : 

"  Behold,  Jehovah  hath  caused  it  to  be  heard,  even  to  the  end  of  the 
earth,  Say  ye  to  the  daughter  of  Zion,  Behold,  thy  salvation  com- 
eth And  thou  shalt  be  called  a  city  sought  out "  (Ixii.  11,  12). 

In  David  : 

"As  we  have  heard  so  have  we  seen  in  the  city  of  Jehovah  of  hosts,  in 
the  city  of  our  God  ;  God  will  establish  it  for  ever  "  {Psalm  xlviii.  8). 

(Wh.it  the  celestial  church  is,  and  what  the  spiritual  church,  see  Heaven  and  Hell,  n. 

20-28.)     These  two  cities  are  called  "holy  cities,"  in  Isaiah: 

"Thy  holy  cities  are  become  a  wilderness,  Zion  is  become  a  wilderness, 
Jerusalem  a  waste  "  (Ixiv.  loi. 

Jerusalem  in  particular  is  called  "the  holy  city,"  in  the  Apocalypse  : 

The  nations  "  shall  tread  down  the  holy  city  "  (xi.  2). 
Again, 

"I  saw  the  holy  city,. .  .coming  down  from  God  out  of  heaven  "  (xxi. 2). 

In  Matthew: 

"  The  devil  took  Jesus  into  the  holy  city"  (iv.  5). 

And  in  the  same, 

"Coming  forth  out  of  the  tombs... they  entered  into  the  holy  city" 
(xxvii.  53). 

[II.]  JeriKsalem  was  called  "the  holy  city"  because  it  signified  the 
church  in  respect  to  do6lrine  of  truth  ;  and  Divine  truth  going  forth 
from  the  Lord  is  what  is  called  "holy"  (see .4. Cn. 6788, 8302,  9229,9820, 
10361).  That  city,  apart  from  such  representation  and  consequent 
signification,  was  not  at  all  holy,  but  rather  profane,  is  evident 
from  the  Lord's  having  been  reje6^ed  and  crucified  there ;  and  for 
this  reason  it  is  called  "Sodom  and  Egypt"  (yApoc.  xi.  8).  But 
because  it  signified  the  church  in  respedl  to  the  doctrine  of  truth,  \\ 
was  called  not  only  "the  holj'  city,"  but  also  "the  city  of  God,*' 
and  "the  city  of  the  great  king."     Thus  in  David  : 

■'  There  is  a  river,  the  streams  whereof  have  made  glad  the  city  of  God, 


^30  APOCALYPSE    EXPLAINED. 

the  holy  place  of  the  tabernacle  of  the  Most  High.     God  is  in  the 
midst  of  her  "  {Psa///i  xlvi.  4,  5). 

In  the  same, 

•'  Great  is  Jehovah  ...  .in  the  city  of  our  God,. .  .  .beautiful  in  situation 
. . .  .the  city  of  the  great  king"  {Psalm  xlviii.  i,  2). 

In  Matthew: 

"Swear  not.  . .  .by  the  earth,  for  it  is  the  footstool  of  God's  feet ;  neither 
by  Jerusalem,  for  it  is  a  city  of  the  great  king  "  (v.  35). 

Jerusalem  was  called  "the  city  of  God"  because  "God"  in  the 
Word  of  the  Old  Testament  means  Divine  truth  going  forth  from 
the  Lord  (as  may  be  seen  above,  n.  220[a\,  222[a])  ;  and  it  was 
called  "a  city  of  the  great  king,"  because  "king"  also  signifies,  in 
reference  to  the  Lord,  Divine  truth  going  forth  from  Him  (see 
above,  n.  31).  From  this  it  is  that  Jerusalem  is  called  "the  city  of 
truth"  (.Z<f^/?ar^a/^  viii.  3).     [12.]    \nlsa2ah: 

"Thus  saith  Jehovah,  thy  Redeemer  and  Former  from  the  womb,.... 
I  frustrate  the  tokens  of  liars.  .  .  .;  turning  wise  men  backward, 
and  making  their  knowledge  foolish  ;. . .  .saying  to  Jerusalem,  Thou 
shalt  be  inhabited ;  and  to  the  cities  of  Judah,  Ye  shall  be  built, 
and  I  will  raise  up  the  waste  places  thereof  "  (xliv.  24-26). 

This  treats  of  the  rejection  of  a  church  whose  do6lrine  is  from 
self-intelligence,  and  of  the  establishment  of  a  new  church,  whose 
do61rine  is  from  the  Lord.     Doflrine  from  self-intelligence  is  meant 

by  "  I  frustrate  the  tokens  of  liars, turning  wise  men  backward, 

and  making  their  knowledge  foolish,"  and  doctrine  that  is  from 
the  Lord  by  "saying  to  Jerusalem,  Thou  shalt  be  inhabited;  and 
to  the  cities  of  Judah,  Ye  shall  be  built."     [13.]    In  yeremiah: 

"Seest  thou  not  what  they  do  in  the  cities  of  Judah  and  in  the  streets  of 
Jerusalem  ?....!  will  cause  to  cease  from  the  cities  of  Judah,  and 
from  the  streets  of  Jerusalem,  the  voice  of  joy  and  the  voice  of 
gladness,  the  voice  of  the  bridegroom  and  the  voice  of  the  bride, 
for  the  land  shall  become  a  waste  "  (vii.  17,  34). 

Here  "  the  cities  of  Judah  and  the  streets  of  Jerusalem  "  also  signify 
truths  of  do6lrine  ;  "  the  voice  of  joy  and  the  voice  of  gladness" 
is  delight  from  affedtion  for  good  and  truth  ;  "the  voice  of  the 
bridegroom  and  the  voice  of  the  bride  "  are  those  affections  them- 
selves ;  and  that  these  are  to  cease  is  meant  by  "the  land  shall 
become  a  waste  ;"  the  "land"  is  the  church.     [14.]    \n  Isaiah: 

"  I  will  mingle  Egypt  with  Egypt,  that  they  may  fight  a  man  against  his 
brother,  and  a  man  against  his  companion  ;  city  against  city,  and 

kingdom  against  kingdom In  that  day  there  shall  be  five 

cities  in  the  land  of  Egypt  that  speak  with  the  lip  of  Canaan  and 

that  swear  to  Jehovah  of  Hosts In  that  day  there  shall  be 

an  altar  to  Jehovah  in  the  midst  of  Egypt"  (xix.  2,  18,  19). 


CHAP.    III.,    VERSE     -.2. — N.    223[<:].  337 

"  KjTypt  "  means  the  natural  man  and  what  it  knows  (ejus  scienti/cum)  \ 
"  that  they  may  fi^ht  a  man  aj^ainst  his  brother,  and  a  man  against 
his  companion,"  means  against  good  and  truth  ;  "city  against  city, 
and  kingdom  against  kingdom,"  signifies  do(5lrine  against  do<5lrine, 
and  church  against  church  ;  "  in  that  day  "  signifies  the  Lord's  com- 
ing, and  the  state  then  of  those  who  are  natural  and  in  truths 
known  {scientificis)  \  "  fivc  citics  in  the  land  of  Eg)'pt  that  speak  with 
the  lip  of  Canaan  "  signify  truths  of  dodrine  in  abundance,  which 
are  genuine  truths  of  the  church,  "five"  meaning  many  or  in 
abundance;  "cities"  truths  of  docflrine ;  "the  lip  of  Canaan" 
genuine  truths  of  the  church.  "  An  altar  to  Jehovah  "  here  signifies 
worship  from  good  of  love.     [15.]    In  the  same, 

"  The  paths  have  been  laid  waste,  he  that  passeth  through  the  way  hath 
ceased  ;.  . .  .he  hath  despised  the  cities,  he  regardeth  not  man.  The 
land  mourneth  and  languisheth  ;  Lebanon. .  .hath  faded  away" 
(xxxiii.  8,  9). 

"  The  paths  that  have  been  laid  waste,  and  the  way  that  is  not 
passed  through,"  are  truths  leading  to  heaven,  which  are  truths 
of  the  church  ;  "to  despise  the  cities"  is  to  despise  truths  of  doc- 
trine ;  "to  regard  not  man"  is  to  regard  not  truth  and  good. 
"  The  land  that  mourneth  and  languisheth  "  is  the  church  in  respe(5l 
to  good  ;  "  Lebanon  that  hath  faded  away  "  is  the  church  in  respe<5t 
to  truth.     [16.]    In  the  same, 

"  Sing,  O  barren,  thou  that  didst  not  bear, .  . .  for  more  are  the  sons  of  the 
desolate  than  the  sons  of  the  married  wife.  . . .  Enlarge  the  place 
of  thy  tent;. . .  .thy  seed  shall  inherit  the  nations,  and  make  the 
desolate  cities  to  be  inhabited  "  (liv.  1-3). 

"The  barren  that  did  not  bear"  signifies  the  nations  that  have 
not  as  yet  truths  from  the  Word ;  "the  sons  of  the  desolate"  are 
the  truths  that  these  will  receive ;  "  the  sons  of  the  married  w'ife  " 
are  the  truths  that  are  with  those  who  are  in  the  church  ;  "to  en- 
large the  place  of  the  tent"  means  that  their  worship  is  from  good  ; 
"seed"  is  truth  therefrom;  "the  nations  which  the  seed  will  in- 
herit" are  goods;  and  "the  cities  which  shall  be  inhabited"  are 
do6lrines  therefrom.     [I7.]    In  Jeremiah: 

"  I  will  bring  upon  them  every  good  ; . . . .  they  shall  buy  fields  with 
silver,  and  this  by  writing  if  a  book, ....  in  the  cities  of  Judah,  and 
in  the  cities  of  the  mountain,  and  in  the  cities  of  the  plain,  and  in 
the  cities  of  the  south"  (xxxii.  42,  44;  xxxiii.  13). 

These  things  are  said  of  those  in  the  church  who  are  in  good  and 
in  truths  therefrom;  "to  buy  fields  with  silver"  is  to  acquire  for 
themselves  the  good  of  the  church  by  means  of  truths ;  "to  write 


338  APOCALYPSE    EXPLAINED. 

in  a  book"  is  to  implant  in  the  life;  "the  cities  of  Judah  "  and 
"  the  cities  of  the  mountain  "  are  the  truths  of  do6lrine  which  those 
have  who  are  of  the  Lord's  celestial  kingdom  ;  "  the  cities  of  the 
plain,  and  the  cities  of  the  south,"  are  the  truths  of  dodlrine  which 
those  have  who  are  in  the  Lord's  spiritual  kingdom,  [i8.]  In 
Matthew  : 

"Ye  are  the  light  of  the  world.  A  city  that  is  set  on  a  mountain  cannot 
be  hid.  Neither  do  men  light  a  lamp  and  put  it  under  a  bushel" 
(v.  14,  15)- 

These  things  were  said  to  the  disciples,  by  whom  all  truths  and 
goods  in  the  complex  are  signified  ;  therefore  it  is  said,  "  Ye  are 
the  light  of  the  world;"  for  "light"  signifies  Divine  truth  and 
intelligence  therefrom.  Because  that  is  what  these  words  signify, 
it  is  said,  "  A  city  that  is  set  on  a  mountain  cannot  be  hid.  Neither 
can  a  lamp  be  lighted  and  be  put  under  a  bushel ;"  for  "a  city  set 
on  a  mountain  "  signifies  truth  of  do6lrine  from  good  of  love  ;  and 
"a  lamp"  signifies  in  general  truth  from  good  and  intelligence 
therefrom.     [I9.]    In  the  same, 

"  Every  kingdom  divided  against  itself  is  brought  to  desolation,  and 
every  city  or  house  divided  against  itself  standeth  not "  (xii.  25). 

"Kingdom,"  in  the  spiritual  sense,  signifies  the  church;  "city" 
or  "house"  the  truth  and  good  of  its  do6trine,  which  do  not  stand 
but  fall,  if  they  do  not  wholly  agree.     [20.]    In  the  same, 

Jesus  sends  forth  the  twelve  disciples,  saying  to  them,  "Go  not  into  the 
way  of  the  nations,  and  enter  not  into  a  city  of  the  Samaritans; 
go  rather  to  the  lost  sheep  of  the  house  of  Israel"  (x.  5,  6). 

"The  way  of  the  nations"  into  which  they  were  not  to  go,  signi- 
fies falsity  from  evil ;  "  a  city  of  the  Samaritans  "  into  which  they 
were  not  to  enter,  signifies  the  false  doctrine  of  those  who  reje6l 
the  Lord  ;  "the  lost  sheep  of  the  house  of  Israel"  signify  those 
who  are  in  the  good  of  charity  and  in  faith  therefrom,  "Israel" 
meaning  all  such  wherever  they  may  be.  "A  city  of  the  Sa- 
maritans" signifies  the  false  do^lrine  of  those  who  reje6l  the 
Lord,  because  the  Samaritans  did  not  receive  Him  (as  may  be  seen 
in  L^ike  ix.  52-56).     [21.]    In  the  same, 

Jesus  said,  "When  they  persecute  you  in  one  city  flee  ye  into  another" 

(x.  23). 

Here  also  by  "city"  is  meant  the  do6lrine  of  falsity  fi-om  evil; 
that  where  this  doctrine  is  do6lrine  of  truth  will  not  be  admitted, 
is  meant  by  "  when  they  persecute  you  in  one  city  flee  ye  into 
another."     122.]    In  Lzike : 


CHAl'.    III.,    VKRSE    12. — N.    224.  339 

"  Then  the  master  of  the  house  beinp  anRry,  said  to  his  servants,  Go  out 
quickly  into  the  streets  and  lanes  of  the  city,  and  bring  in  hither 
tlie  poor  and  maimed  and  halt  and  blind  "  (xiv.  21). 

"  Their  goiiii^  out  into  the  streets  and  hines  of  the  city  "  signifies 
that  they  should  enquire  where  those  are  who  receive  truths  of 
do6trine  ;  for  "streets"  and  "lanes"  are  truths  of  do6lrine  (as 
above)  ;  and  "  city  "  means  dotflrine.  The  "  poor,"  "  the  maimed," 
"the  halt,"  and  "the  blind,"  signify  those  who  are  not  in  truths 

and  goods,  and  yet  long  for  them.  (Who  are  signified  specifically  by 
"  the  poor,"  who  by  "  the  maimed,"  "  the  halt,"  and  "  the  blind,"  may  be  seen  in 
The  Dodrine  0/ the  A'eiv  yerusaUm,  n.  107,  from  the  Arcana  Caelestia.)    [23.]  In 

the  same, 

A  certain  nobleman  going  into  a  far  country  to  receive  for  himself  a 
kingdom,  gave  to  his  servants  ten  pounds  for  trading ;  when  he 
returned,  he  commanded  the  servants  to  be  called.  "The  first 
came,  saying,  Thy  pound  hath  gained  ten  pounds.  He  said  to  him, 
. .  .  .Good  servant,  because  thou  hast  been  faithful  in  a  very  little, 
thou  shalt  have  authority  over  ten  cities.  Then  the  second  came, 
saying.  Lord,  thy  pound  hath  made  five  pounds.  He  said  to  him. 
Be  thou  also  over  five  cities"  (xix.  12-19,  seq.). 

These  words  signify,  in  the  spiritual  sense,  much  more  than  can 
be  e.xpressed  in  a  few  words ;  let  it  be  noted  that  by  "cities"  here 
are  not  meant  cities  but  do<5irinals  of  truth  and  good  ;  and  by 
"having  power  over  them"  intelligence  and  wisdom  are  meant; 

by  "  ten  "  much,  and  by  "  five"  some.  (That  "  ten  "  in  the  Word  signi- 
fies much,  see  A.C.,  n.  1988,  3107,  4638,  ')7S7 '<   and  that  "five"  signifies  some,  n. 

4638. 9604.)  From  all  this  it  can  now  be  seen  that  "the  name  of  the 
city  of  My  God,  the  New  Jerusalem,  which  is  coming  down  out  of 
heaven  from  My  God,"  signifies  the  doctrine  of  the  new  church, 

which  is  in  the  heavens.  (This  dodlrine  is  given  in  a  separate  work,  entitled 
The  A'eiv  yerusalem  and  its  Heavenly  Dodrine.) 

224.  "And  My  new  name"  signifies  that  they  will  also  ac- 
knowledge the  Lord's  Divme  Hianan. — This  is  evident  from  the 
signification  of  "  I  will  write  upon  him  My  new  name,"  as  mean- 
ing that  they  will  acknowledge  the  Lord's  Divine  Human.  To 
write  upon  one"  is  to  iinplant  in  the  life  (see  above,  n.  222),  here 
to  implant  in  the  faith  that  is  from  charity,  because  that  faith  is 
treated  of  in  what  is  written  to  the  angel  of  this  church  (see  above, 
n.  203)  ;  and  to  imj)lant  in  that  faith  is  acknowledgment  in  heart. 
"The  Lord's  new  name"  is  His  Di\iiie  Human,  becau.se  this 
prophetic  book,  which  is  called  the  Apocalypse,  treats  of  those 
who  will  be  in  the  New  Jerusalem,  and  of  those  who  will  not,  and 
not  of  the  successive  states  of  the  church  as  is  believed  (see  above, 
n.  5)  ;  and  those  who  will  be  in  the  New  J'^rusalem  are  all  who  will 
acknowledge  the  Lord's  Divine  Human.     It  is  therefore  said  at 


34°  APOCALYPSE    EXPLAINED. 

the  end  of  the  Do^lrine  of  the  New  yerusalem, 

"  That  there  is  a  trine  in  the  Lord,  namely,  the  Divine  itself,  the 
Divine  Human,  and  the  proceeding  Divine,  is  an  arcanum  from 
heaven,  and  is  for  those  who  will  be  in  the  holy  Jerusalem  "  (n.  297). 

It  can  be  seen  that  this  is  "the  Lord's  new  name,"  since  this  truth 
was  not  before  acknowledged  in  the  church.  What  besides  this 
is  meant  in  the  Word  by  "  the  name  of  Jehovah,"  "the  name  of 
the  Lord,"  and  "the  name  of  Jesus  Christ,"  can  be  seen  above  (n. 
26,  102,  135,  148)  ;  and  that  the  Lord's  Divine  Human  is  meant  (n. 
26,  102).  This  is  meant  by  "the  name  of  Jehovah,"  because 
"name"  in  the  Word  signifies  the  quaHty  of  a  state  and  of  a  thing 
see  above,  n.  148),  and  the  Divine  quality  by  which  all  things  were 
created  and  made  in  the  heavens  and  on  earth,  is  the  Lord's 
Divine  Human,  as  is  said  in  yo/m  : 

"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God All  things  were  made  through  Him,  and  with- 
out Him  was  not  anything  made  that  hath  been  made And 

the  world  was  made  through  Him And  the  Word  became 

flesh,  and  dwelt  among  us,  and  we  beheld  His  glory,  the  glory  as 
of  the  only  begotten  from  the  Father,  full  of  grace  and  truth  "  (i. 
1-3.  10,  14). 

From  this  it  can  be  seen  why  "the  name  of  Jehovah"  means  the 
Lord's  Divine  Human.  That  this  is  meant  in  the  Word  by  "  the 
name  of  Jehovah"  the  Lord  shows  in  yohn: 

Jesus  said,  "  Father,  glorify  Thy  name.  And  there  came  a  voice  out  of 
heaven,  saying,  I  have  glorified  it,  and  will  glorify  it  again  "  (xii.  28). 

To  "glorify"  is  to  make  Divine.     In  the  same, 

Jesus  said,  "  I  have  manifested  Thy  name  unto  men I  have  made 

known  unto  them  Thy  name,  and  will  make  it  known  "  (xvii.  6,  26). 

225,  [Verse  13.]  "He  that  haih  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches"  signifies  t/iat  he  who  understands 
should  hearke?i  to  what  Divine  tr'uth  going  forth  fy-oin  the  Lo?'d 
teaches  and  says  to  those  who  are  of  His  chiirch,  as  is  evident  from 
what  was  said  above  (n.  108),  where  there  are  like  words. 

VERSES    14-22. 

220*  "And  to  the  angel  of  the  church  of  the  Laodiceans  write,  These  things  saith 
the  Amen,  the  faithful  and  true  Witness,  the  Beginning  of  the  worliing  of  God.  I  hnow  thy 
works,  that  thou  art  neither  cold  nor  hot ;  would  that  thou  wert  cold  or  hot.  So  because  thou 
art  lukewarm,  and  neither  cold  nor  hot,  I  am  about  to  vomit  thee  out  of  My  mouth.  Because 
thou  sayest,  I  am  rich  and  have  gotten  riches,  and  have  need  of  nothing,  and  hnowest  not  that 
thou  art  wretched  and  miserable  and  poor  and  blind  and  naked  :  I  counsel  thee  to  buy  of  Me 
gold  tried  by  fire,  that  thou  mayest  be  enriched,  and  white  garments  that  thou  mayest  be 
clothed,  that  the  shame  of  thy  nakedness  be  not  manifest,  and  anoint  thine  eyes  with  eye- 
salve  that  thou  mayest  see.   As  many  as  I  love  I  reprove  and  chasten ;  be  zealous,  therefore, 


CHAP.    III.,   CONTF.NrS   VERSRS    I4-22. — N.   226.  34  I 

and  repent.  Behold  I  stand  at  the  door  and  knock ;  ,f  any  one  hear  My  voice,  and  open  the 
door.  I  will  come  in  to  him,  and  will  sup  with  him,  and  he  with  Me.  He  that  ouercometh  I 
will  give  to  him  to  sit  with  Me  in  My  throne,  as  I  also  have  overcome  and  am  sitting  with  My 
father  in  His  throne.   He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches. ' 

14.  'And  to  the  angel  of  the  church  of  the  Laodiceans  write  "  signifies  those  who 

are  in  J\tilh  alone,  that  is,  -who  are  in  taith  srfarate  from  charity  [n. 
227]  ;  "These  things  saith  the  Amen,  the  faithful  and  true  Witness," 
signifies  from  whom  is  ez'ery  truth  and  everythinir  of  faith  [n.  228]  ; 
"the  Beginning  of  the  working  of  God"  signifies  faith  from  Jlim, which 
in  appearance  is  the  first  thim^  of  the  church  [n.  229]. 

15.  "/  know  thy  works"  signifies  the  life  of  faith  alone  [n.  230]  ;  "that  thou  art 

neither  cold  nor  Ao/"  signifies  that  it  is  between  heaven  aiid  hell,  because 
it  is  apart  front  charity  [n.  231]  ;  "would  that  thou  wert  cold  or  hot" 
signifies  that  it  were  better  that  there  should  be  no  faith  or  that  t'lere 
should  be  charity  alone  [n.  232]. 

16.  'So  because  thou  art  lukewarm"  signifies  those  who  live  according  to  the 

doctrine  of  faith  alone  and  of  justification  by  faith  [n.  233]  ;  "and  nei- 
ther cold  nor  hot"  signifies  that  they  are  bet-ween  heavefiand  hell,  be- 
cause they  are  without  charity  [n.  234]  ;"  /  am  about  to  vomit  thee  out  of 
My  mouth"  signifies  separation  from  ktiowledgesfroni  the  Word  [n.  235]. 

17.  "Because  thou  sayest,  I  am  rich  and  have  gotten  riches,  and  have  need  of 

nothing,"  i,\gn\?i&^  their  faith  that  they  believe  themselves  to  be  in  truths 
more  than  others  [n.  236]  ;  "and  knowest  not  that  thou  art  wretched" 
signifies  that  they  do  not  knew  that  their  falsities  have  no  coherence  with 
truths  [n.  237]  ;  "and  miserable  and  poor"  signifies  that  they  do  not 
know  that  they  have  neither  knowledges  of  truth  nor  kno7vledges  of  good 
[n.  238]  ;  "and  blind  and  naked"  signifies  that  they  are  without  under- 
standing of  truth,  and  without  understanding  and  will  of  good  [n. 
239,  240].      _      _ 

18.  "/  counsel  thee"  signifies  the  means  of  reformation  of  those  who  are  in  the 

dodlrine  of  faith  alone  [n.  241]  ;  "to  buy  of  Me  gold  tried  by  fire,  that 
thou  mayest  be  enriched,"  signifies  that  they  should  acquire  for  them- 
selves from  the  Lord gemdne good,  that  they  may  be  able  to  receive  truths 
of  faith  [n.  242]  ;  "and  white  garments, that  thou  mayest  be  clothed" 
signifies  genuine  truths  and  intelligence  therefrom  [n.  243]  ;  "that  the 
shame  of  thy  nakedness  be  not  manifest"  signifies  that  filthy  loves  may 
not  appear  [n.  244] ;  "and  anoint  thine  eyes  with  eye-salve  that  thou 
mayest  see  "  signifies  that  the  understanding  may  be  some^uhat  opetied 
[n.  245]. 

19.  "As  many  as  I  love  I  reprove  and  cAasfe/j"  signifies  temptations  then  [n. 

246] ;  "be  zealous,  therefore,  and  repent,"  signifies  that  they  must 
have  charity  [11.  247]. 

20.  "Behold  I  stand  at  the  door  and  knock  "  signifies  the  unceasing  presence  of 

the  Lord  [n.  248] ;  "if  any  one  hear  My  voice"  signifies  if  one  attends 
to  the  Lord^s  precepts  [n.  249]  ;  "and  open  the  door"  signifies  reception 
in  the  heart  or  the  life  [n.  250]  ;  "/  will  come  in  to  Him  "  signifies  con- 
juntflion  [n.  251]  ;  "and  will  sup  with  him,  and  he  with  Me,"  signifies 
sharing  with  them  the  felicities  of  heaven  [n.  252]. 

2\.  "He  that  overcometb  I  will  give  to  him  to  sit  with  Me  in  My  throne"  signi- 
fies that  he  who  is  steadfast  to  the  end  of  life  shall  be  conjoined  with 
heaven  where  the  Lord  is  [n.  253]  ;  "as  I  also  have  overcome  and  am 
sitting  with  My  Father  in  His  throne"  signifies  comparatively  as  Divine 
good  is  united  to  Divine  truth  in  hear'ett  [n.  254]. 

22.  "He  that  hath  an  ear  let  him  hear  what  the  Spirit  saith  to  the  churches" 
signifies  that  he  who  understands  should  hearken  to  what  Divine 
truth  goin\^  forth  from  the  Lord  teaches  and  says  to  those  who  are  of 
His  church  [n.  255]. 


342  APOCALYPSE    EXPLAINED. 

227*  [  Verse  14]  "And  to  the  angel  of  the  church  of  the  Laod- 
iceans  write"  signifies  those  who  are  hi  faith  alone,  that  is,  who 
are  in  faith  separate  froyn  charity. — This  is  evident  from  the  in- 
ternal or  spiritual  sense  of  all  things  that  are  written  to  the  angel 
of  this  church ;  for  the  essential  of  the  church  that  is  described  in 
what  is  written  to  each  of  the  churches,  is  made  evident  only  by  the 
internal  sense  ;  for  these  are  prophecies  ;  and  all  prophecies,  like  all 
things  else  in  the  Word,  are  written  by  correspondences,  to  the  end 
that  by  means  of  these  there  may  be  conjun6lion  of  heaven  with 
the  church.  Conjunction  is  effe6led  by  means  of  correspondences  ; 
for  heaven,  that  is,  the  angels  in  heaven,  understand  spiritually  all 
those  things  that  man  understands  naturally,  and  between  natural 
and  spiritual  things  there  is  correspondence  throughout,  and  by 
means  of  correspondences  there  is  conjunction  like  that  between 
soul  and  body.  On  this  account  the  Word  is  written  in  the  style 
that  it  is  ;  otherwise  there  would  be  no  soul  within  it,  consequently 
no  heaven  within  it ;  and  if  heaven  were  not  in  it,  the  Divine 
would  not  be  in  it.  For  this  reason  it  is  said  that  from  the  inter- 
nal or  spiritual  sense  of  all  things  in  what  is  written  to  each  church, 
it  is  made  manifest  what  essential  of  the  church  is  meant ;  thus  that 
what  is  written  to  the  angel  of  this  church  treats  of  those  who  are 
in  faith  alone,  that  is,  in  faith  separate  from  charity.  It  is  said  faith 
separate  from  charity,  by  which  is  meant  faith  separate  from  the 
life,  for  charity  is  of  the  life ;  consequently  when  faith  has  been 
separated  from  the  life,  it  is  not  in  the  man  but  outside  of  him  ;  for 
whatever  has  place  in  the  memory  only,  and  is  taken  up  from  the 
memory  into  the  thought,  without  entering  into  man's  will  and  from 
the  will  into  a6t,  that  is  not  within  man  but  outside  of  him  ;  for 
the  memory,  and  thought  therefrom,  is  only  as  a  court,  through 
which  there  is  entrance  into  the  house  ;  the  house  is  the  will.  Such 
is  faith  alone,  that  is,  faith  separate  from  charity.     (What  this  foith  is 

may  be  seen  further,  in  the  Doctrine  of  the  Neiu  yerusalem,  n.  108-122;  also  in 
The  Last  Judgment,  n.  33-39 ;  and  in  Heaven  and  Hell,  n.  270,  271,  364,  482,  526. 
Also  above,  n.  204[rt],  21 1-2 1 3.  Moreover,  what  charity  is  and  what  the  neigh- 
bor is,  The  Doflrine  of  the  New  yerusalem,  n.  84-107  ;  in  Heaven  and  Hell,  n. 
13-19,  528-535;  and  above,  n.  182,  I98,  213.) 

228.  "These  things  saith  the  Amen,  the  faithful  and  true 
Witness,"  signifies  yr*?^  whom  is  eve^y  truth  a7id  everythi?ig  of 
faith. — This  is  evident  from  the  signification  of  "amen,"  as  mean- 
ing verity  or  truth  (of  which  presendy)  ;  also  from  the  signification 
of  "the  faithful  and  true  Witness,"  as  meaning,  in  reference  to  the 
Lord,  everything  of  faith  from  Him  ;  "  for  "  witness,"  in  reference 
to  the  Lord  signifies  Divine  truth  which  is  from  Him,  and  there- 


CHAP.    III.,    VERSE    14. — X.    228.  343 

fore  everythinj^  of  faith,  for  faith  is  of  truth  and  truth  Ls  of  faith. 
Divine  truth  }:^oinp^  forth  from  the  Lord  is  called  "a  witness," 
because  it  is  His  Divine  in  heaven  and  in  the  church  in  which 
He  is,  and  is  Himself  there  ;  for  this  goes  forth  from  His  Divine 
Human  and  fills  the  whole  heaven  and  forms  and  constitutes  it ; 
and  from  this  it  is  that  heaven  in  the  whole  complex  resembles  a 
single  man.  Because  Divine  truth  is  from  that  source  and  is  such, 
it  is  called  "a  witness ;"  for  it  bears  witness  respetfling  the  Lord's 
Divine  Human,  and  makes  it  clear  to  all  who  receive  Divine  truth 
from  Him.  From  this  it  is  that  angels  of  the  higher  heavens  do 
not  and  cannot  perceive  any  other  Divine  than  the  Lord's  Divine 
Human,  and  this  because  of  the  infiu.x  of  the  whole  heaven  into 
their  minds.  From  this  it  can  be  seen  why,  in  reference  to  the 
Lord,  "witness"  signifies  the  Lord  in  respect  to  Divine  truth  in 
heaven  and  in  the  church  ;  and  why  "  to  bear  witness,"  in  reference 
to  those  who  receive  Divine  truth  from  the  Lord,  signifies  to  ac- 
knowledge in  the  heart  the  Lord's  Divine  in  His  Human  (see  above, 

n.  27.  That  heaven  as  a  whole  and  in  every  part  resembles  a  single  man,  and 
that  this  is  from  the  Lord's  Divine  Human,  see  Heaven  and  Hell,  n.  59-86,  seq.,  loi ; 
and  that  the  Divine  that  goes  forth  from  the  Lord,  which  forms  heaven,  and  form; 
angels  into  the  image  of  heaven,  is  Divine  truth,  n.  13,  133,  138-140).     [2.]    This 

Divine  truth  is  called  by  the  Lord  "the  Comforter,  the  Spirit  of 
truth,"  about  which  it  is  said  that  it  should  "bear  witness  of  Him," 
and  that  it  is  "from  Him;"  that  it  bears  witness  of  Him,  in 
John: 

"  When  the  Comforter  is  come,. . .  .the  Spirit  of  truth He  shall  bear 

witness  of  Me  "  (xv.  26). 

And  that  it  is  from  Him,  in  the  same, 

The  Comforter,  "  the  Spirit  of  truth  shall  guide  you  into  all  the  truth  ;  for 
he  shall  not  speak  from  himself,  but  whatsoever  things  he  shall 

hear,  he  shall  speak He  shall  glorify  Me  ;  for  he  shall  take 

of  Mine,  and  shall  declare  it  unto  you.  All  things  whatsoever  the 
Father  hath  are  Mine  ;  therefore  said  I  that  he  shall  take  of  Mine 
and  shall  declare  it  unto  you"  (xvi.  13-15). 

That  Divine  truth  is  from  the  Lord,  is  meant  by  "He  shall  not 
speak  from  himself,  .  .  .  but  he  shall  take  of  Mine,  and  shall  declare 
it  unto  you  ;"  and  that  Divine  truth  is  from  the  Lord's  Divine 
Human  is  meant  by  "All  things  whatsover  the  Father  hath  are 
Mine,  therefore  said  I  that  he  shall  take  of  Mine,  and  shall  declare 
it  unto  you  ;"  and  that  Divine  truth  makes  clear  the  Lord's  Divine 
Human  is  meant  by  He  shall  glorify  Me;"  "to  glorify"  is  to 
make  known  the  Lord's  Divine  Human.    (That  "  to  glorify,"  in  reference 

to  the  I-ord  means  this,  see  Dodlrine  of  the  New  Jerusalem,  n.  294.)      [3.]     The 


344  APOCALYPSE   EXPLAINED. 

like  is  signified  by  these  words  of  the  Lord, 

"  I  tell  you  the  truth ;  it  is  well  that  I  go  away  ; if  I  go,  I  will  send 

the  Comforter,  the  Spirit  of  truth,  unto  you"  {John  xvi.  7,  8). 

From  this  it  is  clear  that  Divine  truth  is  from  the  Lord's  Divine 
Human,  The  Lord  calls  Himself  the  "Amen,"  because  "amen" 
signifies  verity,  thus  the  Lord  Himself,  because  when  He  was  in 
the  world  He  was  Divine  verity  itself,  that  is,  Divine  truth  itself. 
It  was  for  this  reason  that  He  so  often  said  "Amen,"  and  "amen, 
amen  [verily,  verily]," 

(as  in  Matt.  v.  18,  26 ;  vi.  16  ;  x.  23, 42  ;  xvii.  20  ;  xviii.  3,  13, 18  ;  xxiv.  2  ; 
xxviii.  20;  John  1.  51  ;  iii.  11  ;  v.  19,  24,  25  ;  vi.  26,32,  47,  53  ;  viii. 
34,  51,  58  ;  X.  I,  7 ;  xii.  24 :  xiii.  16,  20,  21  ;  xxi.  18,  25). 

[4.]  That  the  Lord  was  Divine  truth  itself  when  He  was  in  the 
world.  He  teaches  in  yohn: 

"  I  am  the  way,  the  truth,  and  the  life  "  (xiv.  6). 

In  the  same, 

"  For  their  sakes  I  sancftify  Myself,  that  they  also  may  be  sancflified  in 
truth  "  (xvii.  ig). 

That  "holy"  in  the  Word  is  predicated  of  Divine  truth,  and  "to 
be  sandlified  [made  holy] "  is  predicated  of  those  who  receive 
Divine  truth,  see  above  (n.  204)  ;  therefore  the  Lord's  san6lifying 
Himself  [making  Himself  holy],  is  making  His  Human  to  be 

Divine.  (But  of  these  things  see  what  is  shown  in  Arcana  Caelestia,  in  the  quota- 
tions therefrom  in  The  Doilrine  of  the  New  yertisalem,  n.  303-306).      Moreover, 

that  "Amen"  signifies  Divine  confirmation,  see  above  (n.  34) ;  as 
also  in  the  Old  Testament 

{Deut.  xxvii.  15-26  ;  i  Kings  i.  36  ;  Isa.  Ixv.  16  ;  Jer.  xi.  5  ;  xxviii.  6; 
Psalm  xli.  13 ;  Ixxii.  ig  ;  Ixxxix.  52  ;  cvi.  48). 

229.  "The  beginning  of  the  working  of  God"  signifies yrti/Z/z 
from  Hi)??,  which  in  appearance  is  the  first  thing  of  the  church. — 
This  is  evident  from  the  signification  of  "  beginning,"  as  meaning 
the  first ;  and  from  the  signification  of  "  the  working  of  God," 
as  meaning  the  church  (of  which  presently).  Faith  is  what  is 
meant  by  "the  beginning  of  the  working  of  God,"  for  this  is  the 
subje6l  treated  of  in  what  is  written  to  the  angel  of  this  church ; 
but  that  faith  is  "the  beginning  of  the  working  of  God,"  that  is, 
in  appearance  the  first  thing  of  the  church,  shall  now  be  ex- 
plained. By  faith  here  is  meant  faith  from  the  Lord,  for  faith 
not  from  the  Lord  is  not  a  faith  of  the  church  ;  but  faith  from 
the  Lord  is  the  faith  of  charity.     This  faith  is  in  appearance  the 


CIIAI'.    III.,    VERSE    14. — N.    229  345 

first  thing-  o;  .he  church,  because  it  is  the  first  to  appear  to 
the  man  of  the  church.  But  charity  itself  is  in  fa(fl  the  first  thing 
of  the  cliurch,  because  this  is  what  constitutes  the  church  with 
man.  [2.]  There  are  two  things  that  constitute  the  church,  charity 
and  faith.  Charity  is  of  afledlion,  and  faith  is  of  thought  therefrom. 
Art'ecflion  is  the  very  essence  of  thought,  for  apart  from  affection 
no  one  can  think  ;  everything  of  hfe  that  is  in  thought  is  from 
affe(5^ion.  From  this  it  is  clear  that  the  first  thing  of  the  church 
is  the  affection  that  is  of  charity  or  love.  But  faith  is  called  the 
first  thing  of  the  church  because  it  is  the  first  to  appear;  for 
what  a  man  believes,  that  he  thinks,  and  by  thought  sees  ;  but  that 
whereby  he  is  spiritually  affected  he  does  not  think,  and  therefore 
does  not  see  in  thought,  but  he  perceives  it  by  a  certain  sensation 
that  has  no  relation  to  sight,  but  to  another  feeling  called  the 
feeling  of  enjoyment.  This  enjoyment,  as  it  is  spiritual  and  is 
above  the  sense  of  natural  enjoyment,  man  does  not  perceive, 
e.xcept  when  he  has  become  spiritual,  that  is,  when  he  has  been 
regenerated  by  the  Lord.  For  this  reason  the  things  that  are  of 
faith,  and  thus  of  sight,  are  believed  to  be  the  first  things  of  the 
church,  although  they  are  not  first  except  in  appearance.  This 
therefore  is  called  "the  beginning  of  the  working  of  God,"  because 
the  Word  in  the  letter  is  according  to  appearance,  since  it  is  for 
the  simple.  But  spiritual  men,  like  angels,  are  lifted  above  appear- 
ances, and  have  perception  of  the  Word  as  it  is  in  its  internal  sense  ; 
consequently  they  perceive  that  charity  is  the  first  thing  of  the 
church,  and  that  faith  is  therefrom  ;  for  as  was  said  above,  the 
faith  that  is  not  from  charity  and  that  is  not  of  charity,  is  not 

faith  (about  which,  see  also  The  Last  Judgment,  n.  33-39).       [3.]     Even  from 

ancient  times,  what  the  first  thing  of  the  church  is,  whether  faith 
or  charity,  has  been  a  disputed  point ;  and  those  who  have  not 
known  what  charity  is  have  declared  that  faith  is  the  first  thing;  but 
those  who  have  known  what  charity  is  have  declared  that  charity  is 
the  first  thing,  and  that  faith  is  charity  in  its  manifestation,  since 
the  affe6lion  of  charity  made  manifest  to  sight  in  thought,  is  faith  ; 
for  when  the  delight  of  afie6tion  passes  from  the  will  into  the 
thought  it  takes  form,  and  presents  itself  to  view  in  a  variety  of 
forms.  This  the  simple  have  not  apprehended,  consequently  they 
have  tiken  that  which  appeared  before  the  sight  of  their  thought 
to  be  the  first  thing  of  the  church ;  and  because  the  Word  in  the 
letter  is  according  to  appearances,  this  is  there  called  "the  first," 
"the  beginning,"  and  "the  first-born."  For  the  same  reason, 
Peter,  by  whom  the  faith  of  the  church  was  represented,  was  called 
the  first  of  the  apostles ;  when,  in  faft,  John  was  the  first,  because 


346  APOCALYPSE  EXPLAINED. 

by  "John '  the  good  of  charity  was  represented.  That  John,  not 
Peter,  \yas  the  first  of  the  apostles,  is  clear  from  this,  that  it  was 
John  who  leaned  on  the  breast  of  the  Lord,  and  that  he,  and  not 
Peter,  followed  the  Lord  (  yohn  xxi.  20-22).    (That  the  twelve  disciples 

of  the  Lord  represented  all  the  truths  and  goods  of  the  church,  see  A.C.,  n.  2129, 
3354,  3488,  3858,  6397 ;  that  Peter  represented  fliith,  n.  4738,  6000,  6073,  6344, 
10087,  10580;  and  that  John  represented  tlie  good  of  charity,  n.  3934,  6073,  10087.) 

[4.]  For  the  same  reason,  by  Reuben  also,  because  he  was  the  first 
born  of  the  sons  of  Jacob,  faith  was  represented,  and  it  was  believed 
that  the  tribe  that  had  its  name  from  him  was  the  first;  yet  that 
iiibe  was  not  the  first,  but  the  tribe  of  Levi,  since  by  Levi  the  good 
of  charity  was  represented  ;  and  for  this  reason  the  tribe  of  Levi 
was  appointed  to  the  priesthood,  and  the  priesthood  is  the  first  of 

the  chuich.  (That  the  twelve  sons  of  Jacob,  or  the  twelves  tribes  named  from 
them,  represented  all  truths  and  goods  of  the  church,  see  A.C.,  n.  3858,  3926,  4060, 
6335,  7836,  7691,  7996;  that  Reuben  represented  faith,  n.  3861,  3866,  4605,  4731, 
4734,  4761,  6342-6345;    and  that  Levi  represented  the  good  of  charity,  n.  3875, 

4497,  4502,  4503.)  For  the  same  reason  in  the  first  chapter  of  Ge7ie- 
si's,  where  in  the  sense  of  the  letter  the  creation  of  heaven  and 
earth  is  treated  of,  but  in  the  internal  sense  the  new  creation  or 
regeneration  of  the  man  of  the  church  at  that  time,  it  is  said  that 
light  was  first  made,  and  afterwards  the  sun  and  the  moon  (see 
verses  3-5,  14-19)  ;  and  yet  the  sun  is  first,  and  light  is  ft^om  it. 
Light  was  said  to  be  the  first  of  creation,  because  "light"  signifies 
the  truth  of  faith,  and  "the  sun  and  moon"  the  good  of  love  and 

charity.  (That  by  the  creation  of  heaven  and  earth  in  the  first  chapter  of  Gene- 
sis, in  the  spiritual  sense,  the  new  creation  of  the  man  of  the  celestial  church,  that 
is,  his  regeneration,  is  meant  and  described,  see  the  explanation  of  that  chapter  m 
the  Arcana  Caelest'ta,  also  n.  8891,  9942,  10545.  That  "  light  "  signifies  truth  from 
good,  thus  the  truth  of  faith,  see  Heaven  and  Hell,  n.  126-140 ;  and  that  "  the  sun  " 
signifies  the  good  of  love,  and  "  the  moon  "  the  good  of  charity,  both  from  the 

Lord,  in  the  same  work,  n.  116-125, 146)  From  this  it  Can  now  be  seen 
what  "  the  beginning  of  the  working  of  God "  signifies,  namely, 
faith  from  the  Lord,  which  in  appearance  is  the  first  essential  of  the 
church. 

230*  [  Verse  15.]  "I  know  thy  works  "  signifies  the  life  of  faith 
aloyie. — This  is  evident  from  the  signification  of  "works,"  as 
meaning  the  things  that  are  of  man's  interior  life,  for  works  go 
forth  from  these  and  are  their  efie6ls  (see  above  n.  157-185)  ;  here, 
therefore,  they  signify  the  life  of  faith  alone,  because  this  is  treated 
of  in  what  is  written  to  this  church.  To  each  of  the  churches  it 
is  said  first,  "  I  know  thy  works,"  and  in  every  case  "works"  sig- 
nify the  tilings  of  the  church  there  treated  of  (see  above,  n.  98) ; 
therefore  what  now  follows  describes  what  the  life  of  faith  alone  is 
or  the  life  of  faith  separate  from  charity. 


CHAP.    HI.,    VERSE    15. — N.    23I.  347 

ajl.  "That  thou  art  neither  cold  nor  hot"  signifies  (hat  it  is 
bet7vecn  heaven  and  hell,  because  it  is  apart  from  charity. — This 
is  evident  from  the  signification  of  "cold,"  as  meaning  to  be  not  in 
spiritual  love  but  in  infernal  love  (of  which  presently)  ;  also  from 
the  signification  of  "  hot,"  as  meaning  to  be  in  spiritual  love  (of 
which  also  presently).  From  this  it  is  clear  that  "to  be  neither 
cold  nor  hot"  signifies  to  be  neither  in  infernal  love  nor  in  spiritual 
love,  but  between  the  two,  and  he  who  is  between  the  two  is  be- 
tween hell  and  heaven.  [2.]  That  those  who  are  in  faith  alone,  or 
in  faith  separate  from  charity,  are  in  this  state,  has  not  been  known  ; 
but  it  is  evident  that  they  are  so,  not  only  from  the  particulars  of 
what  is  written  to  the  angel  of  this  church,  but  also  from  this,  that 
those  who  are  in  faith  separate  from  charity  live  for  themselves,  the 
world,  and  appetite,  and  those  who  so  live  are  in  infernal  love  ;  and 
yet  these,  by  reading  the  Word,  by  hearing  discourses  therefrom, 
by  receiving  the  Holy  Supper,  and  by  many  things  from  the 
Word  that  they  retain  in  the  memor\'  at  least,  look  towards  heaven  ; 
and  when  they  do  this,  they  are  in  a  kind  of  s[)iritual  heat ;  and 
yet  this  is  not  spiritual  heat,  that  is,  spiritual  love,  since  they  do 
not  live  according  to  the  Word ;  consequently  they  are  neither 
cold  nor  hot.  Moreover,  they  thus  draw  the  mind  in  two  direc- 
tions, for  by  the  things  that  are  from  the  Word  they  turn  them- 
selves towards  heaven,  and  by  the  things  that  are  of  the  life  they 
turn  themselves  towards  hell,  thus  they  halt  between  the  two. 
When  such  as  these  come  into  the  other  life,  they  are  eager  for 
heaven,  saying,  that  they  have  had  faith,  have  read  the  Word, 
heard  sermons,  often  partaken  of  the  Holy  Supper,  and  by  these 
things  ought  to  be  saved.  But  when  their  life  is  explored,  it  is 
seen  to  be  wholly  infernal,  that  is,  they  have  made  enmities,  hatred, 
revenge,  craft,  evil-devices,  of  no  account,  and  when  they  did  what 
was  upright,  ^ncere,  and  just,  it  was  only  an  outward  show  for  the 
sake  of  appearing  such  before  the  world,  whilst  within  themselves, 
that  is,  in  their  spirit,  they  had  other  thoughts,  some,  opposite 
thoughts,  believing  that  thoughts  and  intentions  are  of  no  account 
providing  they  do  not  become  manifest  to  the  world.  For  this 
reason  their  spirit  becorties  such  when  freed  from  the  ties  of  the 
earthly  body ;  for  it  is  the  spirit  of  man  that  thinks  and  pur- 
poses. [3.]  Such  as  these  are  meant  by  the  Lord's  words  in 
Matthew  : 

"  Many  will  say  to  Me  in  that  day,  Lord,  Lord,  have  we  not  prophesied 
by  Thy  name,  and  by  Thy  name  cast  out  demons,  and  in  Thy 
name  done  many  mighty  works  ?  And  then  will  I  profess  unto  them. 


34^  APOCALYPSE    EXPLAINED. 

I  never  knew  you  ;  depart  from  Me,  ye  '.hat  work  iniquity"  (vii. 23, 
23). 

Also  by  these  words  in  Luke : 

"  When  ye  begin  to  stand  without  and  to  knock  at  the  door,  saying. 
Lord,  Lord,  open  unto  us  ;  and  He  shall  answer  and  say,  I  know 
you  not  whence  ye  are  ;  then  shall  ye  begin  to  say,  We  have  eaten 
and  drunk  in  Thy  presence,  and  Thou  hast  taught  in  our  streets. 
But  He  shall  say,  I  tell  you,  I  know  you  not  whence  ye  are ;  de- 
part from  Me,  all  ye  workers  of  iniquity"  (xiii.  25-27). 

[4.]  "  Cold  "  signifies  infernal  love,  because  "  heat "  signifies  heav- 
enly love.  (That  "  heat  "  signifies  heavenly  love,  see  Heaven  and  Hell,  n.  126-140, 
567,  568  ;  that  love  to  the  Lord,  and  love  toward  the  neighbor  or  charitj  are  heav- 
enly loves,  and  constitute  heaven,  n.  13-19  ;  that  love  of  self  and  love  of  the  world 
are  infernal  loves  and  constitute  hell,  n.  551-565,  That  in  the  hells  also  there  is  heat, 
but  impure,  see  A.C.,  n.  1773,  2757,  3340  ;  and  that  that  heat  is  turned  into  cold  when 
heavenly  heat  flows  in,  see  Heaven  and  Hell,  n.  572.) 

232.  "  Would  thai  thou  werf  cold  or  hot "  signifies  that  it  were 
better  that  there  should  be  710  faith  or  that  there  shotild  be  charity 
alone. — This  is  evident  ft-om  the  signification  of  "  would  that  thou 
wert  cold,"  as  meaning  that  it  were  better  that  there  should  be 
no  faith  (of  which  below)  ;  also  from  the  signification  of  "or  hot," 
as  meaning  that  there  should  be  charity  alone.  What  charity 
alone  is,  will  be  shown  presently  ;  first  let  it  be  shown  what  no 
faith  is.  Those  who  are  in  the  do6lrine  of  faith  alone  have,  in- 
deed, no  faith,  but  this  means  no  spiritual  faith,  or  no  faith  of  the 
church ;  yet  they  have  a  natural  faith,  which  may  be  called  a  faith 
of  persuasion.  They  believe,  for  example,  that  the  Word  is  divine 
they  believe  in  eternal  life,  in  the  remission  of  sins,  and  in  many 
other  things ;  but  with  those  who  are  without  charity,  this  belief 
is  a  faith  of  persuasion,  which,  regarded  in  itself,  is  not  different 
from  a  belief  in  things  not  known,  which  are  heard  from  others 
in  the  world  and  believed  in,  although  neither  seen  nor  under- 
stood, on  the  authority  of  someone  thought  worthy  of  credit. 
This  is  not  one's  own  faith,  but  another's  faith  within  oneself; 
and  such  a  faith,  if  not  made  our  own  by  seeing  and  understand- 
ing, is  not  unlike  the  faith  that  one  born  blind  and  whose  sense  of 
touch  is  dull  might  have  regarding  colors  and  objeifls  of  sight  in 
the  world,  of  which  he  has  a  remote  idea  that  no  one  knows  about 
but  himself  This  is  what  is  called  historical  faith,  and  is  not  at 
all  a  spiritual  faith,  such  as  the  faith  of  the  church  must  be.  Spir- 
itual faith,  or  faith  of  the  church,  is  wholly  from  charity,  so  that  in 
its  essence  it  is  charity ;  moreover,  to  those  who  are  in  charity, 
things  spiritual  that  are  believed  are  seen  in  light.  This  I  say 
from  experience ;  for  every  one  who  has  lived  in  charity  in  the 


CHAP.   III.,   VERSE    l6. — N.    233.  349 

world  sees  in  the  other  life  his  truths  that  he  believes,  while  those 
who  have  been  in  faith  alone,  see  nothing  at  all.  [2.]  Yet  faith 
merely  historical  has  a  kind  of  conjun<5tion  with  heaven  through 
thought  about  God,  heaven,  and  eternal  life,  but  only  through 
obscur**  thought,  and  not  through  affeflion,  which  is  of  charity, 
for  of  ihis  it  has  none.  Such  therefore,  through  the  affedion 
they  have,  which  is  an  affecftion  of  love  of  self  and  the  world,  are 
conjoined  to  hell.  From  this  it  can  be  seen  that  such  are  be- 
tween heaven  and  hell,  looking  with  their  eyes  towards  heaven, 
and  with  the  heart  towards  hell.  To  do  this  is  profanation,  and 
the  lot  of  profaners  in  the  other  life  is  the  worst  of  all.  To  j^ro- 
fane  is  to  believe  in  God,  in  the  Word,  in  eternal  life,  and  in  many 
things  taught  in  the  sense  of  the  letter  of  the  Word,  and  still  to 
live  contrary  to  them.  [3.]  It  is  for  this  reason  that  it  is  said, 
"would  that  thou  wert  cold  or  hot;"  for  he  who  is  cold,  that  is, 
without  faith,  does  not  profane ;  neither  does  he  who  is  hot,  that 

is,  who  has  charitV  alone.  (What  profanation  is  and  the  nature  of  it,  see  The 
Doflrine  of  the  New  yerusalem,  n.  169,  172;  and  what  and  of  what  nature  the  faith 
of  persuasion  is,  n.  116-119;  also,  that  there  is  no  spiritual  faith  where  there  is  no 
charity,  in  Last  Judgment,  n.  33-39.)      It  shall  nOW  be  told  briefly  what 

charity  alone  is.  Charity  regarded  in  itself  is  spiritual  affection, 
but  charity  alone  is  natural  afifedion,  and  not  spiritual ;  for  charity 
itself,  which  is  spiritual  affe6lion,  is  formed  by  truths  from  the 
Word,  and  so  far  as  it  is  formed  by  these,  so  far  it  is  spiritual. 
But  charity  alone,  which  is  natural  affe6lion,  is  not  formed  by  any 
truths  from  the  Word,  but  exists  with  man  from  hearing  dis- 
courses, without  giving  heed  to  truths  or  learning  them  ;  there- 
fore charity  alone  is  without  faith,  for  faith  is  of  truth,  and  truth  is 
of  faith. 

233.  [Fkri,fi6.]  "So  because  thou  art  lukewarm"  signilfies 
those  who  live  according  to  the  doSlrine  of  faith  aIo7ie  a7id  of  jus- 
tification by  faith. — This  is  evident  from  the  signification  of  "luke- 
warm," as  meaning  those  who  are  between  heaven  and  hell,  and 
thereby  serve  two  masters.  That  those  who  think,  believe,  and 
live  according  to  the  do6lrine  of  faith  alone  and  justification  by 
faith  are  such,  has  not  yet  been  known  ;  it  shall  therefore  be  made 
clear.  With  men  of  the  church,  there  are  two  states  of  faith  and 
of  life  therefrom,  or  of  life  and  of  faith  therefrom  ;  one  is  from  doc- 
trine, the  other  from  the  Word  or  from  preachings  from  the  Word. 
That  there  are  these  two  states  hardly  any  one  knows ;  yet  that 
there  are  these  two,  and  that  with  some  they  a(ft  as  one,  and  with 
many  others  they  do  not  acfl  as  one,  has  been  granted  me  to  see 
and  know  through  living  experience  with  spirits  recently  from  the 


350  APOCALYPSE   EXPLAINED, 

world,  since  these  carry  with  them  all  the  states  of  their  life.  But  so 
long  as  men  live  in  the  world  this  cannot  be  seen  and  known,  since 
what  man's  spirit  in  itself  thinks,  believes,  and  loves,  in  spiritual 
things,  cannot  be  disclosed  to  any  one  except  by  speech  and  out- 
ward deeds  ;  and  these,  so  far  as  faith  is  concerned,  proceed  either 
from  the  do6lrine  received  in  the  church,  or  from  the  Lord's  pre- 
cepts out  of  the  Word  without  thought  from  do6lrine.  The 
former  is  true  of  the  learned,  the  latter  of  the  simple.  [2.]  What 
the  state  of  thought,  faith,  and  life  from  doftrine  is,  shall  first  be 
described.  The  doctrine  of  the  churches  in  the  Christian  world 
at  this  day  declares  that  faith  alone  saves,  and  that  a  life  of  love 
is  of  no  account ;  also  that  when  a  man  has  received  faith  he  is 
righteous,  and  that  when  he  is  thus  made  righteous  nothing  of  evil 
can  thenceforth  be  imputed  to  him  ;  consequently,  that  any  man  is 
saved,  even  a  wicked  man,  if  he  only  has  faith,  or  receives  faith, 
though  it  be  in  the  last  hour  of  life.  Those,  therefore,  who  think 
and  live  according  to  this  do6lrine  disregard  good  works,  be- 
cause they  believe  that  these  do  not  affe6l  a  man,  or  contribute 
to  his  salvation.  They  are  also  unconcerned  about  evils  of  their 
thought  and  will,  such  as  contempt  of  others  in  comparison  with 
themselves,  enmities,  hatreds,  revenge,  craft,  deceits,  and  othei 
like  evils,  because  they  believe  that  such  evils  are  not  imputed  to 
those  who  have  been  justified  by  faith ;  saying  in  heart  that  they 
are  not  under  the  yoke  of  the  law  because  the  Lord  fulfilled  the 
law  for  them,  nor  under  condemnation  because  the  Lord  took 
this  upon  Himself  From  this  it  is,  that  those  who  think,  live, 
and  believe  according  to  the  doctrine  of  faith  alone  and  justifica- 
tion, do  not  look  to  God  in  their  life,  but  only  to  self  and  the 
world  ;  and  those  who  in  the  condudl  of  their  life  look  only  to  self 
and  the  world  join  themselves  to  the  hells,  for  all  who  are  in  the 
hells  make  good  and  evil  of  no  account.  In  a  word,  to  live  accord- 
ing to  that  do6trine  is  to  confirm  oneself  in  life  that  it  is  all  the 
same  to  think,  will,  and  do  good,  since  this  does  not  save,  or  to 
think,  will,  and  except  from  fear  of  the  law,  do  evil,  since  this 
does  not  damn,  provided  one  has  the  confidence  or  trust,  which 

is    called    saving    faith    (see   The  Doflrine  of  the  Ne7v  Jerusalem,  n.   115). 

These  are  evidently  the  "lukewarm"  since  they  think,  talk,  and 
preach  about  God,  the  Lord,  the  Word,  eternal  life,  whenever 
they  are  thinking,  talking,  or  preaching  according  to  this  do<5lrine, 
but  give  no  thought  to  these  subje6ls  when  they  think  or  talk 
apart  from  do6lrine.  By  such  thought  they  look  to  heaven,  but 
by  their  life  they  join  themselves  to  hell ;  consequently  they  are 
between  heaven  and  hell,  and  those  who  are  between  the  tuo  are 


CHAP,    in.,    VERSE    l6. — N.    234.  35I 

"lukewarm."  Thus  much  about  the  state  of  faith  and  of  life  there- 
from wiili  those  within  the  church,  when  their  state  is  from  do6lrine. 
[3.]  Something  shall  now  be  said  about  the  state  of  faith  and  of  life 
therefrom  with  men  of  the  church,  when  it  is  from  the  Word.  The 
greater  i)art  of  those  born  within  the  churches  where  the  do6lrine 
of  faith  alone  and  of  justification  by  f  lith  is  received,  do  not  know 
what  faith  alone  is,  nor  what  is  meant  by  justification  ;  when,  there- 
fore, they  hear  those  things  preached,  they  think  that  a  life  accord- 
ing to  the  commandments  of  God  in  the  Word  is  meant,  for  they 
belie\'e  that  this  is  faith  and  also  justification,  not  entering  more 
deeply  into  the  mysteries  of  docftrine.  .'\nd  when  these  are  taught 
about  faith  alone  and  justification  by  faith,  they  have  no  other  idea 
than  that  faith  alone  is  to  think  about  God  and  salvation,  and  how 
they  ought  to  live  ;  and  that  justification  is  to  live  in  the  presence 
of  God.  All  within  the  church  who  are  saved  are  kept  by  the  Lord 
in  this  state  of  thought  and  faith,  and  after  their  departure  from  this 
world  they  are  enlightened  in  truths,  for  they  are  capable  of  receiv- 
ing enlightenment.  But  those  who  have  lived  according  to  the 
dodtrine  of  faith  alone  and  justification  by  faith  (of  whom  above), 
become  blind,  for  the  reason  that  faith  alone  is  no  faith,  and  there- 
fore justification  by  faith  alone  is  a  thing  of  nought.  (That  faith  alone 
is  no  faith,  see  Last  Judgment,  n.  33-39.)  [4.]  From  all  this  it  can  be  Seen 
who  are  meant  by  "the  lukewarm,"  namely,  those  who  say  in 
heart.  What  does  it  signify  if  I  think,  will,  and  do  good,  since  this 
does  not  save?  it  is  enough  to  have  faith.  Again,  What  does 
it  signify  also  if  I  think,  will,  and  do  evil,  since  this  does  not  damn? 
Thus  they  relax  all  restraints  to  their  thoughts  and  purposes,  that 
is,  to  their  spirit,  for  it  is  the  spirit  that  thinks  and  purposes,  and 
doing  is  wholly  in  agreement  herewith.  But  it  should  be  known 
that  there  are  very  few  who  thus  live  according  to  do6lrine, 
although  it  is  believed  by  the  preachers  that  all  do  so  who  listen 
to  their  preachings.  In  fa6l,  it  is  of  the  Divine  providence  of  the 
Lord  that  there  are  very  few  such,  for  the  reason  that  the  lot  of  the 
"lukewarm"  is  not  unlike  that  of  profaners,  and  their  lot  is,  that 
after  their  life  in  the  world,  all  that  they  have  known  from  the 
Word  is  taken  aw\ay  from  them,  and  they  are  then  left  to  the 
thought  and  love  of  their  spirit.  And  when  the  thought  that  they 
had  from  the  Word  is  taken  away,  they  become  the  most  stupid 
of  all ;  and  they  appear  in  the  light  of  heaven  like  burnt  skeletons 

covered    over  with   some   skin.       (Of  profanation,  and  the  lot  of  those  who 
profr.ne.  see  The  DoiHrinc  of  the  AVrc  Jerusalem,  n.  172). 

234.    "And  neither  cold  nor  hot"  signifies  that  they  are  be 


352 


APOCALYPSE   EXPLAINED. 


tweett  heaven  and  hell,  because  they  are  without  charity,  as  is 
evident  from  what  was  said  and  shown  above  (n.  231). 

235.  "I  am  about  to  vomit  thee  out  of  My  mouth"  signifies 
separation  from  knowledges  from  the  Word. — This  is  evident 
from  the  signification  of  "vomiting,"  when  said  by  the  Lord,  as 
meaning  separation  ;  not  that  the  Lord  separates  them  from  Him- 
self, but  they  separate  themselves  from  the  Lord.  It  is  said  "to 
vomit,"  because  the  "lukewarm"  are  treated  of,  and  in  the  world 
what  is  lukewarm  produces  vomiting.  And  this  is  from  corre- 
spondence ;  for  the  food  that  man  takes  corresponds  to  knowledges, 
and  so  in  the  Word  signifies  knowledges ;  therefore  separation 
from  knowledges  means  non-admission ;  but  as  those  here  treated 
of  do  admit  something  from  the  Word,  it  means  ejedion  or  vomit- 
ing. (That  "  food,"  from  correspondence,  signifies  knowledges  and  intelligence 
therefrom,  see  A.C.,  n.  3114,  4459,  4792,  5147,  5293,  5340,  5342,  5410,  5426,  5576, 
5582,  5588,  5655,  8562 ;  for  the  reason  that  knowledges  nourish  the  internal  man 
or  spirit,  as  food  nourishes  the  external  man  or  body,  n.  4459,  S293.  5576,  6277, 

8418.)  This  is  evident  also  from  the  signification  of  "out  of  My 
mouth,"  as  meaning,  in  reference  to  the  Lord,  out  of  the  Word. 
"Out  of  the  mouth"  signifies,  in  reference  to  the  Lord,  out  of  the 
Word,  because  the  Word  is  Divine  truth,  and  this  goes  forth  from 
the  Lord,  and  what  goes  forth  from  the  Lord  and  flows-in  with 
man  is  said  to  be  "out  of  the  mouth,"  although  it  is  not  from  the 
mouth,  but  is  like  light  from  the  sun.  For  the  Lord  is  seen  above 
the  heavens  where  the  angels  are  as  a  sun,  and  light  therefrom  is 
Divine  truth,  by  which  angels  and  men  have  all  their  intelligence 
and  wisdom  (see  Heaven  and  Hell,  n.  116-125, 126-140).  From  this  it  can 
be  seen  that  "  I  will  vomit  thee  out  of  My  mouth "  signifies  to 
separate  from  Divine  truth,  or  what  is  the  same,  from  knowledges 
from  the  Word.  [2.]  That  those  who  are  "lukewarm,"  that  is, 
"  neither  cold  nor  hot,"  who  are  those  that  live  according  to  the  doc- 
rine  of  faith  alone  and  justification  by  faith  (of  which  just  above), 
are  separated  from  knowledges  from  the  Word,  is  not  known  to 
themselves,  for  they  believe  that  they  are  in  knowledges  more  than 
others  ;  but  they  are  not,  yea,  they  are  in  scarcely  any  knowledge  , 
and  this  for  the  reason  that  the  principles  of  their  do6lrine  and 
religion  are  false,  and  from  false  principles  nothing  results  but  falsi- 
ties ;  when  therefore  they  read  the  Word,  their  minds  are  occupied 
with  their  falsities,  and  as  a  consequence,  either  they  do  not  see 
truths,  or  if  they  see  them  they  pass  them  by  or  falsify  them. 
These  false  principles  are,  that  salvation  is  by  faith  alone,  and  that 
man  is  justified  by  faith.  That  they  are  separated  from  knowledges 
from  the  Word  and  that  they  do  not  see  truths  therein,  they  may 
know  if  they  will ;  for  what  is  more  frequently  declared  by  the 
Lord,  than  that  they  ought  do  do  His  words.  His  commandments, 


CHAP.   III.,  VERSE    l6. — N.   235.  353 

His  will,  and  that  every  one  shall  be  recompensed  according  to  his 
deeds ;  also  that  tlie  whole  Word  is  based  upon  two  command- 
ments, which  are  to  love  God,  and  to  love  the  nci*^hbor ;  also  that 
lovinq-  God  is  dointi;-  His  commandments  {yohn  xiv.  21,  23,  24)? 
Tiiat  men  must  do  in  order  to  be  saved  is  said  a  thousand  times  in 
each  Testament,  also  that  hearing  and  knowing  are  nothing  with 
out  doing.  But  do  those  who  have  confirmed  themselves  in  faith 
alone  and  justification  by  faith,  see  these  things?  And  if  they  see 
them  do  they  not  falsify  them  ?  Consequently  they  have  no  doc- 
trine of  life,  but  a  do6lrine  of  faith  alone ;  when  in  truth,  life 
makes  the  man  of  the  church,  and  those  things  come  to  be  of  his 
fiith  which  are  of  his  life.  [3.]  That  such  persons  are  separated 
from  knowledges  from  the  Word,  can  be  seen  also  from  this,  that 
they  are  not  aware  that  they  are  to  live  as  men  after  the  death  of 
the  body  ;  that  they  have  a  sjiirit  that  lives ;  that  heaven  is  from 
the  human  race,  and  hell  also  ;  that  they  know  nothing  at  all 
about  heaven  and  heavenly  joy  ;  nothing  about  hell  and  infernal 
fire ;  thus  nothing  about  the  spiritual  world  ;  nothing  about  the 
internal  or  spiritual  sense  of  the  Word  ;  nothing  about  the  glorifica- 
tion of  the  Lord's  Human  ;  nothing  about  regeneration  ;  nothing 
about  temptation  ;  about  baptism,  what  it  involves  ;  about  the 
Holy  Supper,  and  what  the  flesh  and  blood,  or  the  bread  and  wine 
in  it  signify  ;  nothing  about  freedom  of  choice  ;  nothing  about  the 
internal  man  ;  nothing  about  charity,  about  the  neighbor,  about 
good,  about  love ;  neither  do  they  know  what  the  remission  of 
sins  is ;  and  many  other  things.  Moreover,  I  have  heard  angels 
say  that  when  they  are  permitted  to  look  into  the  church,  and  to 
see  those  who  believe  themselves  to  be  intelligent  from  do6trine, 
they  see  nothing  but  thick  darkness,  and  those  so  believing  are 
seen  as  if  deep  down  under  waters.  [4.]  These  are  separated 
from  knowledges  from  the  Word  for  two  reasons  ;  first,  because  they 
cannot  be  enlightened  from  the  Lord,  for  the  Lord  flows  into  man's 
good,  and  from  that  enlightens  him  in  truths,  that  is,  He  flows  into 
man's  love  and  therefrom  into  his  faith  ;  secondly,  because  they 
profane  truths  by  falsifications,  and  those  who  do  this  are  sepa- 
rated from  essential  truths  while  they  live  in  the  world,  that  they 
may  not  know  them,  and  in  the  other  life  they  cast  away  from 
themselves  all  things  they  knew  from  the  Word  while  in  the 
world.  Roth  these  separations  are  meant  by  "being  vomited  out 
of  the  mouth."  Like  things  are  meant  by  "vomiting"  and 
"vomit"  elsewhere  in  the  Word  ;  as  in  the  following  passages.  In 
Isaiah  : 

*  lehovah  hath  mingled  a  spirit  of  perversities  in  the  midst  of  Egypt; 


354  APOCALYPSE    EXPLAINED. 

whence  they  have  led  Egypt  astray  in  every  work  thereof,  even  u 
a  drunkard  goeth  astray  in  his  vomit"  (xix.  14). 

"Egypt"  signifies  kno\vledg;e  (scienHa)  of  thino;s,  both  spiritual  and 
natural ;  "mingling"  the  spirit  of  perversities  in  the  midst  thereof" 
signifies  to  pervert  and  falsify  these  things  ;  "a  drunkard  "  signifies 
those  who  are  insane  in  spiritual  things ;  and  as  truths  mingled 
with  falsities  are  cast  out,  it  is  said  "as  a  drunkard  goeth  astray  in 

his  vomit."  (That"  Egypt  "signifies  knowledge  (jtiV«//a),  see  y^.Cn.  1164, 1165, 
I186,  1462,  5700,  5702,  6015,  6651,  6679,  6683,  6692,  7296  ;  also  knowledges  {scienti- 
fica)  of  the  church,  n.  7296,  9340,  9391  ;  that  "  drunkards"  signify  those  who  are 
insane  in  spiritual  things,  n.  1072.)      [5.]     In  Jeremiah  .* 

"  Drink  ye,  and  be  drunken,  and  vomit  and  fall,  and  rise  no  more  because 
of  the  sword"  (xxv.  27). 

"To  drink  and  be  drunken"  is  to  drink  in  falsities  and  mix  them 
with  truths,  and  thus  be  insane  ;  "to  vomit  and  fall"  is  to  cast  out 
wholly  things  falsified;  "the  sword,"  because  of  which  they  shall 
rise  no  more,  signifies  falsity  destroying  and  ravaging  truth  (see 
A.C.,  n.  2799,  4499,  7102) ;  which  shows  clearly  what  is  meant  by 
"vomiting  and  falling."     In  the  same, 

"  Make  Moab  drunken,  for  he  hath  lifted  himselr  up  against  Jehovah, 
that  he  may  clap  hands  in  his  vomit "  (xlviii.  26). 

"  Moab  "  signifies  those  who  adulterate  the  goods  of  the  church, 
therefore  "vomiting"  is  predicated  of  them.    [6.]    In  Habakkuk : 

"Woe  unto  him  that  maketh  a  companion  to  drink, .  .  .till  he  be  drunken, 
that  thou  mayest  look  upon  their  nakednesses.  Thou  shalt  be 
satiated  with  shame  more  than  with  glory  ;  drink  thou  also,  and  let 
thy  foreskin  be  uncovered;  the  cup... of  Jehovah  shall  go  about 
unto  thee,  and  shameful  vomiting  shall  be  on  thy  glory  "(ii,  15,16). 

"To  drink  till  he  be  drunken"  also  signifies  to  drink  in  truths  and 
mix  them  with  falsities  ;  the  "nakednesses"  upon  which  they  look, 
signify  deprivation  of  truth  and  of  intelligence  therefrom  (see  A.C.,  n. 
1073,5433,9960).  The  "foreskin  that  shall  be  uncovered"  signifies 
defilement  of  good  (see  A.c,  n.  2056,  3412, 3413, 4462, 7225. 7245) ;  "  glory  " 
signifies  Divine  truth,  thus  the  Word  (see  A.C,  n.  4809, 5922,  8267,  8427, 
9429);  which  shows  what  is  meant  by  "shameful  vomiting  upon 
their  glory."     [7.]    In  Isaiah  : 

"These  err  through  wine,  through  strong  drink  they  are  gone  astray; 
the  priest  and  the  prophet  err  through  strong  drink,  they  are  swal- 
lowed up  of  wine,.  .  .  .they  err  among  the  seeing,  they  stumble  in 
judgment ;  yea,  even  all  tables  are  full  of  vomit  of  filthiness;  there 
is  no  place.     Whom  shall  he  teach  knowledge?"  (xxviii.  7-9) 

Here  "  wine  "  and  "strong  drink,"  by  which  they  err,  signify  truths 
mixed  with  falsities;  "priest"  and  "prophet"  signify  those  who 
teach  goods  and  truths,  and  in  an  abstradl  sense,  the  goods  and 


CHAP.   III.,  VERSE    17. — N.    236[aJ.  355 

tniths  of  the  churcli ;  "the  seeing"  among  whom  they  err  signify 
those  who  were  about  to  see  truths;  "to  stumble  in  judgment" 
signifies  insanity;  "tables"  signify  all  things  that  should  nourish 
spiritual  life,  for  tables  mean  the  food  that  is  on  them,  and  "food" 
signifies  all  truths  and  goods,  because  these  are  what  nourish  spir- 
itual life;  thereft)re  "tables  full  of  the  vomit  of  filthiness"  signify 
the  same  things  falsified  and  adulterated.     [8.]    In  Moses  : 

"  Defile  not  yourselves  in  any  of  these  things  ;  for  in  all  these  the  nations 
are  defiled  which  I  cast  out  before  you  ;  whence  the  land  is  de- 
filed ; . . .  .  and  the  land  hath  vomited  out  her  inhabitants  ; thus 

the  land  will  not  vomit  you  out, . .  .  as  it  vomited  out  the  nations 
that  were  before  you"  {Lev.  xviii.  24,  25,  28). 

Adulteries  of  everv  kind  are  here  treated  of,  by  which  in  the  spir- 
itual sense  all  kinds  of  adulterations  of  good  and  falsifications  of 
truth  or  profanations  are  meant ;  and  as  it  is  not  possible  for  evils 
and  goods,  nor  for  falsities  of  evil  and  truths  of  good  to  exist  to- 
gether without  being  cast  out,  it  is  said  that  "the  land,"  that  is, 
the  church,  "  hath  vomited  them  out."  From  all  this  it  can  be  seen 
what  is  signified  by  "vomiting  out." 

iB36[r#]»  [  Verse  17.]  " Because  thou  sayesf  I  am  rich,  and  have 
gotten  riches  and  have  need  of  nothing,"  signifies  thei?' faith,  that 
they  believe  themselves  to  be  in  tniths  more  than  others. — This  is 
evident  from  the  signification  of  "saying,"  as  involving  what  is 
believed  by  them  ;  and  as  those  who  are  in  faith  alone  are  here 
treated  of,  "saying"  signifies  their  faith.  Moreover,  "to  say,"  in 
the  spiritual  sense,  signifies  to  think,  because  what  is  said  goes  forth 
from  the  thought,  and  thought  is  spiritual  because  it  pertains  to 
the  spirit  of  man,  while  expression  and  speech  from  thought  are 
natural,  because  they  pertain  to  the  body.  For  this  reason,  "say- 
ing" has  many  significations  in  the  Word.  This  is  evident  also 
from  the  signification  of  "  being  rich,"  as  meaning  to  possess  know- 
ledges of  truth  and  good,  and  to  be  intelligent  and  wise  thereby  (of 
which  presently)  ;  also  from  the  signification  of  "  have  gotten  riches 
and  have  need  of  nothing,"  as  meaning  to  know  all  things  so  that 
nothing  is  lacking.  [2.]  That  those  who  are  in  the  do6lrine  of  faith 
alone  and  justification  by  faith  arc  thus  wise,  or  believe  themselves 
to  be  so,  is  not  known  to  those  who  are  not  in  that  faith,  although 
much  with  them  ;  but  that  they  are  so,  it  has  been  given  me  to 
know  by  much  experience.  I  have  talked  with  many  who  in  the 
world  believed  themselves  to  be  more  intelligent  and  wise  than 
others,  from  their  knowing  so  much  about  faith  alone  and  justifi- 
cation by  faith,  and  such  things  as  the  simple  minded  are  ignorant 
of;  and  these  they  called  interior  things  and  mysteries  of  doflrine, 
and  believed  they  knew  and  understood  ever}'thing,  with  nothing 


356  APOCALYPSE    EXPLAINED. 

lacking.  Among  them  were  many  who  had  written  about  faith 
alone  and  justification  by  faith.  But  it  was  shown  to  these  that 
they  know  nothing  of  truth,  and  that  those  who  have  hved  a  life 
of  faith,  which  is  charity,  and  have  not  understood  justification  by 
faith  alone,  are  more  intelligent  and  wise  than  they.  It  was  also 
shown  that  the  things  they  knew  are  not  truths,  but  falsities,  and 
that  knowing  and  thinking  falsities  is  not  being  intelligent  and 
wise,  for  intelligence  is  of  truth,  and  wisdom  is  of  the  life  therefrom. 
And  the  reason  of  this  was  disclosed,  namely,  that  they  were  in 
no  spiritual  affection  for  truth,  but  only  in  a  natural  affection  for 
knowing  the  things  taught  by  their  leaders,  by  some  as  a  matter 
of  business,  by  others  to  gain  reputation  for  learning ;  and  that 
those  who  are  in  natural  and  not  in  spiritual  affe6lion  believe 
that  when  they  know  these  things  they  know  everything.  This  is 
especially  true  of  those  who  who  have  confirmed  themselves  in 
these  do6lrines  by  the  sense  of  the  letter  of  the  Word,  and  have 
busied  themselves  to  connedl  these  with  other  falsities  by  means 
of  the  fallacies  of  reason. 

[ft.]  [3.]  I  will  also  say  something  from  experience  about  these 
things.  Some  spirits  who  were  believed  by  others  when  they  lived 
as  men  in  the  world  to  be  men  of  learning,  were  examined  to 
ascertain  whether  they  knew  what  spiritual  faith  is.  They  said  that 
they  knew.  They  were  therefore  sent  to  those  who  were  in  that 
faith  ;  and  when  they  had  had  communication  with  these  they  per- 
ceived that  they  had  no  faith,  and  did  not  know  what  faith  is. 
They  were  then  asked  what  they  now  believe  about  faith  alone, 
on  which  the  whole  do6lrine  of  their  church  rests,  but  they  were 
ashamed  and  dumbfounded.  There  were  also  many  of  the  learned 
of  the  church  who  were  asked  about  regeneration,  whether  they 
knew  what  it  is  ;  they  replied  that  they  knew  that  it  is  baptism,  since 
the  Lord  declares,  that  "  unless  a  man  is  born  of  water  and  spirit, 
he  cannot  enter  into  the  kingdom  of  God  ;"  but  when  it  was  shown 
them  that  baptism  is  not  regeneration,  but  that  "  water  and  spirit " 
mean  truths  and  a  life  according  to  them,  and  that  no  one  can 
enter  heaven  unless  he  is  regenerated  through  these,  they  went 
away  confessing  their  ignorance.  Again,  when  they  were  asked 
about  angels,  about  heaven  and  hell,  about  the  hfe  of  man  after 
death,  and  many  other  matters,  they  knew  nothing,  and  these 
things  were  all  like  thick  darkness  in  their  minds.  They  therefore 
confessed  that  they  had  believed  that  they  knew  all  things,  but 
they  now  know  that  they  know  scarcely  anything.  Knowing 
something  means,  in  the  spiritual  world,  knowing  something  of 
truth ;    but  knowing  falsities  is  not  knowing,  because  it  is  not 


CHAP.   III.,  VERSE    17. — N.  2T,6[d'].  357 

understanding  or  being  wise.  They  were  afterwards  told  that  this 
is  what  is  meant  by  the  Lord's  words,  "  Because  thou  saycst  I  am 
rich,  and  have  gotten  riches,  ....  and  knowest  not  that  thou  art 
wretched  and  miserable  and  ])Oor  and  blind  and  naked."  [4.]  The 
"rich"  in  the  Word  signify  those  who  are  in  truths,  because  spirit- 
ual riches  are  nothing  else;  and  therefore  "riches"  in  the  Word 
signify  knowledges  of  truth  and  good,  and  "the  rich"  those  who 
are  in  intelligence  thereby  ;  as  can  be  seen  from  the  following 
passages.     In  Ezekiel: 

"  In  thy  wisdom  and  in  thine  intelligence  thou  hast  made  to  thee  wealth, 
....gold  and  silver  in  thy  treasures;  by  the  abundance  of  thy 
wisdom  ....  thou  hast  multiplied  to  thee  wealth  "  (xxviii.  4,  5). 

These  things  were  said  to  the  prince  of  Tyre,  by  whom  in  the  spirit- 
ual sense  those  who  are  in  knowledges  of  truth  are  meant ;  "  wealth  " 
itself  means  those  knowledges  in  general;  "gold  in  treasures" 
means  knowledges  of  good,  and  "silver  in  treasures"  knowledges 
of  truth.  That  these  signify  knowledges  is  very  clear,  for  it  is 
said,  "  In  thy  wisdom  and  in  thine  intelligence  thou  hast  made  to 
thee  wealth, ....  and  by  the  abundance  of  thy  wisdom  ....  thou 

hast  multiplied  to  thee  wealth."  ("The  prince  of  Tyre"  means  those  who 
are  in  knowledges  of  truth,  becpuse  "  prince  "  signifies  primary  truths,  A.C.,  n.  I482, 
2089,  5044 ;  and  "  Tyre  "  knowledges  of  truth,  n.  1201 ;  "  treasures  "  signify  posses- 
sions of  knowledges,  n.  1694,  4508,  10227;   "gold"  signifies  good,  and  "silver" 

truth,  n.  1551,  1552,  2954,  5658.)     [5.]    In  Zcchariah  : 

"Tyre  ....  heapeth  up  silver  as  dust,  and  gold  as  the  mire  of  the  streets  ; 
behold  the  Lord  will  impoverish  her,  and  smite  her  wealth  in  the 
sea  "  (ix.  3,  4). 

Here  also  "Tyre"  stands  for  those  who  acquire  for  themselves 
knowledges,  which  are  "silver,"  "gold,"  and  "wealth."  In  Da- 
vid : 

"The  daughter  of  Tyre  shall  bring  to  thee  a  gift,"  a  king's  daughter; 
"the  rich  of  the  people  shall  intreat  thy  faces"  (Fsalm  xlv.  12). 

This  describes  the  church  in  respedl  to  affection  for  trtith,  which 
is  meant  by  "a  king's  daughter,"  for  "daughter"  means  the 
church  in  respe6l  to  affe6lion  {A.c,  n.  3262, 3963,  6729, 9059;  and  "king" 
means  truth,  n.  1672,  2015,  2069,  3670, 4575,  4581, 4966, 6148).  For  this  reason 
it  is  said  that  "the  daughter  of  Tyre  shall  bring  thee  a  gift,"  and 
that  "the  rich  of  the  people  shall  intreat  thy  faces ;"  "the  rich 
of  the  people"  are  those  who  abound  in  truths.     [6.]   In  Hosca: 

"Ephraim  said,  Truly  I  am  become  rich,  I  have  found  me  wealth,  all  my 

labors  shall  not  find  iniquity  to  me  which  is  sin; but  I  will  yet 

speak  to  the  prophets,  and  I  will  multiplj  vision  "  (xii.  8,  10). 


358  APOCALYPSE   EXPLAINED. 

"I  am  become  rich,  and  I  have  found  me  wealth,"  does  not  mean 
being  enriched  by  worldly  but  by  heavenly  riches  and  wealth, 
which  are  knowledges  of  truth  and  good  ;  for  "  Ephraim  "  means 
the  intelle6lual  of  those  who  are  of  the  church,  which  is  enlight- 
ened when  the  "Word  is  read  {A.C.,  n.  5354,  6222,  6238,  6267) ;  therefore 
it  is  said,  "I  will  yet  speak  to  the  prophets,  and  I  will  multiply 
vision;"  "prophets"  and  also  "visions"  signifying  truths  of  doc- 
trine.    [7.]    In  Jeremiah: 

"  I  Jehovah . . .  giving  to  every  one  according  to  his  ways,  and  according 
to  the  fruit  of  his  doings  ;  as  the  partridge  gathereth  but  bringeth 
not  forth,  he  maketh  riches  but  not  with  judgment ;  in  the  midst 
of  his  days  he  shall  leave  them,  in  the  end  of  his  days  he  shall  be- 
come foolish"  (xvii.  10,  11). 

This  treats  of  those  who  acquire  for  themselves  knowledges  with 
no  other  purpose  than  merely  to  know,  when,  in  fa6l,  knowledges 
ought  to  be  subservient  to  the  life.  This  is  what  is  meant  by 
"gathering  as  the  partridge  and  not  bringing  forth,"  and  by  "mak- 
ing riches  but  not  with  judgment ;"  and  by  "becoming  foolish  jn 
the  end  of  days."  And  as  knowledges  of  truth  and  good  ought 
to  be  subservient  to  the  life,  for  by  these  the  life  will  be  perfected, 
it  is  said  that  "Jehovah  gives  to  every  one  according  to  his  ways, 
and  according  to  the  fruit  of  his  doings."     [8.]    In  L2tke : 

"  Whosoever  he  be  of  you  that  renounceth  not  all  his  possessions,  he  can- 
not be  My  disciple  "  (xiv.  33). 

He  who  does  not  know  that  "possessions"  mean  in  the  Word 
spiritual  riches  and  wealth,  which  are  knowledges  from  the  Word, 
can  have  no  other  idea  than  that  he  ought  to  deprive  himself  of 
all  wealth  in  order  to  be  saved  ;  but  that  is  not  the  meaning  of  these 
words.  "  Possessions  "  here  mean  all  things  that  are  from  self- 
intelligence,  for  one  cannot  be  wise  from  himself,  but  only  from 
the  Lord;  "to  renounce  all  possessions"  is  to  attribute  nothing 
of  wisdom  and  intelligence  to  oneself,  and  he  who  does  not  do  this 
cannot  be  instru61:ed  by  the  Lord,  that  is,  cannot  be  His  disciple. 
[9.]  They  who  do  not  know  that  "the  rich"  mean  those  who 
possess  knowledges  of  truth  and  good,  thus  who  have  the  Word, 
and  that  "the  poor"  mean  those  who  do  not  possess  knowledges, 
but  yet  long  for  them,  can  have  no  other  idea  than  that  "the  rich 
man  who  was  clothed  in  purple  and  fine  linen,"  and  "  the  poor 
man  who  was  laid  at  his  gate"  {Luke  xvi.),  mean  the  rich  and  the 
poor  in  the  common  acceptation  of  these  words,  when  yet  "the 
rich  man"  there  means  the  Jewish  nation,  which  had  the  Word, 
in  which  are  all  knowledges  of  truth  and  good  ;  the  "  purple"  with 
which  he  was  clothed  means  genuine  good  {A.c,  n.  9467) ;   "fine 


CHAP.    III.,   VERSE    17. — N.  237[i^].  359 

linen"  genuine  truth  {A.C..  n.  5319,  9469.  9596.9744);  and  "the  poor 
man  who  was  hiid  at  his  gate"  means  the  nations  that  were  outside 
of  the  church,  and  did  not  have  the  Word,  and  yet  longed  for  the 
truths  antl  goods  of  heaven  and  the  church.  From  this  it  is  clear 
that  "  the  rich"  mean  those  who  have  the  Word,  and  thus  know- 
ledges of  truth  and  good,  since  these  are  in  the  Word.  [io.]  Also 
in  the  prophecy  to  Elizabeth,  in  Ltike : 

God  "hath  filled  the  hungry  with  good  things,  and  the  rich  He  hath  sent 
empty  away  "  (i.  53). 

"The  hungry"  are  those  who  long  for  knowledges;  such  were 
the  nations  that  received  the  Lord  and  doctrine  from  Him  ;  but 
"  the  rich  "  are  those  who  have  knowledges  because  they  ha\'e  the 
Word  ;  such  were  the  Jews,  and  yet  they  did  not  wish  to  know 
truths  from  the  Word,  consequently  they  did  not  receive  the  Lord 
and  doctrine  from  Him.  These  are  "the  rich"  who  were  sent 
empty  away;  but  the  others  are  "the  hungry"  who  were  filled 
with  good  things. 

237[g^].  "And  knowest  not  that  thou  art  wretched"  signifies 
//lat  they  do  not  know  that  their  falsities  have  no  coherence  with 
truths. — This  is  evident  from  the  signification  of  "wretchedness," 
as  meaning  the  breaking  up  of  truth  by  means  of  falsities,  and 
also  no  coherence;  this  shows  what  is  meant  by  "the  wretched." 
They  are  so  because  their  doctrine  is  founded  on  two  false  prin- 
ciples, faith  alone  and  justification  by  faith ;  consequently  falsities 
flovv  in  from  these  in  constant  succession,  and  the  truths  drawn 
from  the  sense  of  the  letter  of  the  Word  to  confirm  these  are 
broken  up  and  falsified,  and  truths  in  themselves  when  falsified  are 
falsities.  This  is  described  in  many  passages  in  the  Word,  and  is 
meant  by  the  "vanities"  that  the  prophets  see,  and  the  "lies"  that 
they  speak.  It  is  described  also  by  the  "breaches"  in  walls 
and  houses  so  that  they  fall;  likewise  by  "idols"  and  "graven 
images"  that  the  artificer  makes  and  conne<fls  by  chains  that  they 
may  be  united  ;  for  "  idols"  and  "graven  images"  signify  falsities 
of  do6lrine  ;  the  same  is  signified  by  "breaches  in  walls"  and  "in 
houses,"  and  by  "prophets  who  see  vanities  and  speak  lies;"  for 
"piophets"  mean  dodrines,  "vanities"  such  things  as  are  of  no 
account,  and  "lies"  falsities.  But  these  things  are  mentioned  in 
too  many  passages  in  the  Word  to  be  cited  here  ;  they  will  there- 
fore be  omitted,  and  a  few  only  quoted  in  which  "wretched- 
ness" and  "wall"  are  mentioned,  to  show  that  these  signify  the 
breaking  down  of  truth  by  falsities,  and  thus  no  coherence. 


360  APOCALYPSE   EXPLAINED 

[2.]    In  Isaiah: 

"Thy  wisdom  and  thy  knowledge  it  hath  misled  thee,  when  thou  hast 
said  in  thine  heart,  I,  and  none  like  me  besides.  Therefore  shall 
wretchedness  fall  upon  thee,.... and  desolation  shall  come  upon 
thee  "  (xlvii.  10,  11). 

Here  also  those  are  described  who  beheve  that  they  know  all 
things  and  that  they  are  more  intelligent  than  all  others,  and 
yet  they  know  and  understand  nothing  of  truth  ;  and  that 
therefore  the  understanding  of  truth  is  taken  away  from  them. 
Their  belief  that  they  are  more  intelligent  than  all  others  is 
meant  by  "Thy  wisdom  and  thy  knowledge  it  hath  misled  thee, 
when  thou  hast  said  in  thine  heart,  I,  and  none  like  me  be- 
sides ;"  and  the  loss  of  all  understanding  of  truth  is  meant  by 
"wretchedness  shall  fall  upon  thee, ....  desolation  shall  come 
upon  thee."     [3.]    In  Ezckiel: 

"  Wretchedness  shall  come  upon  wretchedness  ;. . .  .therefore  they  shall 
seek  a  vision  from  the  prophets  ;  but  the  law  hath  perished  from 
the  priest,  and  counsel  from  the  elders.  The  king  shall  mourn, 
and  the  prince  shall  be  clothed  with  astonishment"  (vii.  26,  27). 

Here  the  vastation  of  the  church  is  treated  of,  which  takes 
place  when  there  is  no  truth  that  is  not  falsified.  Falsity  from 
falsity  is  meant  by  "wretchedness  upon  wretchedness  ;"  "a  vis- 
ion from  the  prophet"  is  dodlrine,  here  do6lrine  of  falsity  ;  "the 
law  hath  perished  from  the  priest  "means  that  the  Word  is  not 
understood,  for  "law"  signifies  the  Word,  and  the  "priest"  one 
who  teaches;  "counsel  hath  perished  from  the  elders"  means 
that  right  hath  perished  with  the  intelligent,  "counsel"  signify- 
ing right,  and  "elders"  the  intelligent;  "the  king  shall  mourn, 
and  the  prince  shall  be  clothed  with  astonishment,"  means 
that  there  is  no  longer  any  truth,  "king"  signifying  truth,  and 
"prince"  truths  that  are  priinarily  of  service.     [4.]  In  David: 

Right  is  not  in  their  mouth,  wretchedness  is  in  their  inward  part " 
{Psalm  V.  9). 

where  "wretchedness"  likewise  stands  for  falsities  not  cohering 
with  any  truth.     So  too  in  yeremiah : 

"  Lament,  and  wander  among  the  walls ;  for  their  king  is  gone  into 
exile,  and  his  priests  and  his  princes  together"  (xlix.  3). 

"Wandering  among  the  walls"  is  among  truths  destroyed  by 
falsities;  "the  king  gone  into  exile"  signifies  truth;  and  "his 
priests  and  princes  together"  signify  goods  and  truths  of  life 
and  dodlrine  (see  above).     [5.]    In  Ezckiel: 


CUM'.    III.,   VERSE    17. —  N.   237[/;].  361 

"When  they  build  a  wall  {"tacericni),  behold  they  daub  it  with  untempered 
mortar.     Say  to  them  which  daub  it  with  untempered  mf)riar,  that 

the  wall  {paries)  shall   fall Is  it  not  said  unto  you, Where 

is  the  daubing  wherewith  ye  have  daubed  it?"  (xiii.  ia-12.) 

"The  wall  which  they  daub  with  untempered  mortar"  si.iiiiifies 
fal-sity  assumed  as  a  principle,  and  by  application  of  the  Word 
according  to  the  sense  of  the  letter  made  to  appear  as  truth  ; 
"daubing"  is  application  and  seeming  confirmation  thereby; 
"untempered  mortar"  is  what  has  been  falsified  ;  and  because  the 
truth  of  the  Word  is  thus  destroyed,  and  the  truths  used  to  con- 
firm become  truths  falsified,  which  in  themselves  are  falsities,  and 
these  with  the  false  principle  perish  together,  it  is  said,  "  Behold, 

the  wall  shall  fall Is  it  not  said  unto  you.  Where  is  the 

daubing  wherewith  ye  have  daubed  it?"     [6.]    In  Hosea: 

"  Behold,  I  obstru<ft  thy  way  with  thorns,  and  I  will  encompass  wall  with 
wall,  that  she  shall  not  find  her  paths"  (ii.  6). 

"  To  obstru(5l  the  way  with  thorns  "  is  to  obstru6l  all  thoughts  by 
falsities  of  evil,  that  truths  be  not  seen  ;  falsities  of  evil  are  "  thorns  ;" 
"to  encompass  wall  with  wall"  is  to  heap  falsities  upon  falsities; 
"that  she  shall  not  find  her  paths"  means  that  nothing  of  truth 
can  be  seen  ;  this  comes  to  pass  because  truths  and  falsities  of  evil 
cannot  be  together,  as  heaven  cannot  be  with  hell ;  for  truths  are 
from  heaven,  and  falsities  of  evil  are  from  hell  ;  therefore  when 
falsities  from  evil  prevail  communication  with  heaven  is  taken 
away,  and  when  that  is  taken  away  truths  cannot  be  seen,  and  if 
presented  by  others  they  are  rejected.  For  this  reason,  those  who 
are  in  false  principles,  as  those  are  who  are  in  the  principles  of 
faith  alone  and  justification  by  faith,  cannot  be  in  any  truths  (as 
may  be  seen  above,  n.  235,  236). 

[6.]  [7.]  But  let  examples  illustrate  this.  Those  who  have 
adopted  faith  alone  and  justification  by  faith  as  a  principle  of  re- 
ligion, when  they  read  the  Word  and  see  that  the  Lord  teaches  that 
man  shall  be  recompensed  according  to  his  deeds  and  works,  and 
that  he  who  has  done  good  deeds  shall  come  into  heaven,  and  he 
who  has  done  evil  into  hell,  call  the  good  things  that  they  do  fruits 
of  faith,  not  knowing  and  not  wishing  to  know,  that  the  good  things 
called  fruits  are  all  from  charity,  and  none  of  them  from  faith  sep- 
arate, which  is  called  faith  alone  ;  in  fa6t,  every  good  is  of  charity, 
and  truth  is  of  faith  therefrom.  From  this  it  is  clear  that  they  per- 
vert the  Word  ;  and  they  do  this  because  they  cannot  otherwise 
adapt  truth  to  their  principle,  believing  all  the  time  that  the  two 
are  thus  brought  into  agreement ;  but  the  result  is  that  truth  per- 
ishes and  becomes  falsity,  and  not  only  falsity  but  evil  as  well. 


362  APOCALYPSE    EXPLAINED. 

[8.]  From  this  falsities  evidently  follow  in  constant  succession,  for 
they  teach  that  the  good  works  that  man  does  are  meritorious,  not 
wishing  to  see  that  as  faith  and  its  truths  are  from  the  Lord,  and 
thus  not  meritorious,  so  are  charity  and  its  goods.  They  teach  also 
that  as  soon  as  a  man  receives  faith  he  is  reconciled  to  God  the 
Father  through  the  Son,  and  that  the  evils  thenceforth  done, 
as  well  as  those  done  before,  are  not  imputed ;  for  they  say 
that  all  are  saved  however  they  have  lived,  if  only  they  re- 
ceive faith,  even  though  it  be  a  few  hours  before  death.  But  these, 
and  many  other  things  which  are  dedu6lions  from  the  falsity  of  the 
principle,  are  not  consistent  with  truths  from  the  Word,  but  de- 
stroy them,  and  truths  destroyed  are  falsities,  even  such  falsities  as 
emit  a  bad  odor.  From  these  a  grievous  smell  is  perceived  in  the 
other  life,  which  is  such  that  it  cannot  be  endured  by  any  good 
spirit ;  it  is  like  stench  of  foul  matter  from  the  lungs.  Many  other 
examples  might  be  adduced  ;  there  is  an  abundance  of  them  ;  for 
anything  deduced  from  a  false  principle  becomes  thereby  a  falsity 
since  in  the  dedu6lion  the  principle  only  is  regarded ;  for  to 
this  it  clings  because  from  this  it  flows  and  to  this  it  is  ap- 
plied. [9.]  What  the  religion  of  faith  alone  and  justification 
by  faith  is,  can  be  inferred  from  the  simple  fa6l  that  all  who 
have  confirmed  these  tenets  in  themselves  by  do6lrine  and 
life,  send  out  from  themselves  in  the  other  life  a  sphere  of 
abominable  adultery  like  that  of  a  mother  or  stepmother  with  a 
son  ;  this  abominable  adultery  corresponds  to  such,  and  is  also 
perceived  from  them  wherever  they  go ;  from  that  sphere  I  have 
a  thousand  times  recognized  their  presence.  Such  a  sphere  flows 
out  from  them  because  they  adulterate  the  goods  of  charity  and 
of  the  Word,  and  adulteries  correspond  to  adulterations  of  good, 
while  whoredoms  correspond  to  the  falsifications  of  truth  fsee 
A.c,  n.  2466,  2729,  3399,  4865,  6348,  8904, 10648).  [10.]  There  is  a  like 
meaning  in 

Reuben's  lying  with  Bilhah,  of  whom  his  father  begat  Dan  and  Naphtali 
(^Gen.  XXXV.  22);  and  therefore  he  was  accursed  {Gen.  xlix.  4)  ;  and 
because  he  defiled  his  father's  couch  the  birthright  was  taken 
away  from  him  and  given  to  Joseph  (i  Chron.  v.  1). 

By  "  Reuben  "  in  the  Word  faith  is  meant,  and  here  faith  alone  (see 
A.C,  n.  3325,  3861,  3866,3870,  4601,  4605,  4731,  4734,  4761,  6342,  6350) ;  and  by 
"Joseph"  the  good  of  faith  (see^.Cn.  3969,3971,4669, 6417).  [II.]  That 
such  things  are  to  take  place  at  the  end  of  the  church  is  predidled 
in  Daniel,  where  the  statue  that  Nebuchadnezzar  saw  in  a  dream 
is  described  in  these  words : 

"  Whereas  thou  sawest  iron  mixed  with  miry  clay,  they  shall  mingle  them. 


CHAP.    III.,   VERSE    17. — N.   23S.  363 

selves  with  the  seed  of  man  ;  but  they  shall  not  cleave  one  to  the 
other,  even  as  iron  doth  not  mingle  with  clay"  (ii.  43). 

By  "iron"  truth  without  good  is  meant;  by  "miry  clay"  the 
falsity  that  is  from  self-intelligence;  by  "the  seed  of  man"  the 
Word  of  the  Lord  {Matt.  xiii.  24,  37).  That  these  do  not  cohere 
is  meant  by  "they  shall  not  cleave,  even  as  iron  doth  not  mingle 
with  clav." 

238.  "And  miserable  and  poor"  signifies  that  they  do  not 
know  that  they  have  neither  knowledges  of  tridh  nor  kno7vledges 
of  good. — This  is  evident  from  the  signification  of  "miserable"  or 
"pitiable,"  as  meaning  those  who  are  in  no  knowledges  of  truth  : 
and  from  the  signification  of  "poor,"  as  meaning  tho.se  who  are  in 
no  knowledges  of  good.  That  this  is  the  meaning  of  "  miserable  " 
and  "poor"  is  evident  from  many  passages  in  the  Word,  and  also 
from  this,  that  spiritual  misery  and  poverty  are  nothing  else  than 
a  lack  of  knowledges  of  truth  and  good,  for  the  spirit  is  then 
miserable  and  poor ;  but  when  tlie  spirit  possesses  these  it  is  rich 
and  wealthy;  therefore  "riches"  and  "wealth"  in  the  Word  sig- 
nify spiritual  riches  and  wealth,  which  are  knowledges  of  truth 
and  good  (as  was  shown  just  above,  n.  236).  [2.]  "Miserable  and 
poor"  are  terms  used  in  many  passages  in  the  Word.  He  who  is 
ignorant  of  the  spiritual  sense  of  the  Word  believes  that  by  the.se 
no  others  are  meant  than  the  miserable  and  poor  in  the  world. 
These,  however,  are  not  meant,  but  those  who  are  not  in  truths 
and  goods  and  in  knowledges  thereof;  by  the  "miserable"  those 
who  are  not  in  truths  because  not  in  knowledges  of  truths,  and 
by  the  "poor"  those  who  are  not  in  goods  because  not  in  know- 
ledges of  goods.  As  these  two,  truths  and  goods,  are  meant  by 
these  two  expressions,  the  two  in  many  places  are  mentioned  to- 
gether ;  as  in  the  passages  that  now  follow.     In  David  : 

"I  am  miserable  and  poor,  Lord,  remember  me"  (JPsalm  xl.  17  ;  Ixx.  5). 

In  the  same, 

"Incline  Thine  ear,  O  Jehovah,  answer  me,  for  I  am  miserable  and 
poor"  {Psalm  Ixxxvi.  i). 

The  "miserable  and  poor"  here  mean  evidently  those  who  are 
miserable  and  poor,  not  in  respe6l  to  worldly  riches  but  in  respe6l 
to  spiritual  riches,  as  David  says  this  of  himself;  therefore  he  also 
said,  "Jehovah,  incline  thine  ear,  and  answer  me."  [3.]  In  the 
same, 

"The  wicked  draw  out  the  sword  and  bend  their  bow,  to  cast  down  the 
miserable  and  poor"  {Psalm  xxxvii.  14). 


364  APOCALYPSE    EXPLAINED. 

Here  also  "the  miserable  and  poor"  mean  evidently  those  who 
are  spiritually  such  and  yet  long  for  knowledges  of  truth  and  good, 
for  it  is  said  that  "the  wicked  draw  out  the  sword  and  bend  the 
bow,"  "sword"  signifying  falsity  combating  against  truth  and 
striving  to  destroy  it,  and  "bow"  do6lrine  of  falsity  fighting  against 
the  do61rine  of  truth  ;  therefore  it  is  said  that  they  do  this  "to  cast 

down  the  miserable  and  poor."  (That  "  sword  "  signifies  truth  combating 
against  falsity,  and  in  a  contrary  sense,  falsity  combating  against  truth,  see  above,  n. 
131  ;   and  that  "bow"  signifies  dodlrine  in  both  senses,  see  A.C.,  n.  2686,  2709.) 

[4.]    So  in  another  place  in  the  same, 

"The  wicked  man  hath  persecuted  the  miserable  and  poor  and  the 
broken  in  heart,  to  slay  them  "  {Psalm  cix.  16). 

In  Isaiah  : 

"  The  fool  speaketh  folly,  and  his  heart  doeth  iniquity  to  praiflise  hypoc- 
risy and  to  utter  error  against  Jehovah,  to  make  empty  the  hun- 
gry soul,  and  to  make  him  who  thirsteth  for  drink  to  faint 

He  deviseth  wicked  devices  to  destroy  the  miserable  by  words  of 
falsehood,  even  when  the  poor  speaketh  judgment "  (xxxii.  6,  7). 

Here  likewise  "the  miserable  and  poor"  mean  those  who  are 
destitute  of  knowledges  of  truth  and  good,  therefore  it  is  said  that 
"  the  wicked  deviseth  wicked  devices  to  destroy  the  miserable  by 
words  of  falsehood,  even  when  the  poor  speaketh  judgment ;"  "by 
words  of  falsehood"  means  by  falsities,  and  "to  speak  judgment" 
is  to  speak  what  is  right.  Because  such  are  treated  of,  it  is  also  said 
that  he  "  practises  hypocrisy  and  utters  error  against  Jehovah,  to 
make  empty  the  hungry  soul  and  to  make  him  who  thirsteth  for 
drink  to  faint."  "To  pradlise  hypocrisy  and  to  utter  error"  is  to 
do  evil  from  falsity,  and  to  utter  falsity  from  evil ;  "  to  make  empty 
the  hungry  soul"  is  to  deprive  those  of  knowledges  of  good  who 
long  for  them,  and  "to  make  him  who  thirsteth  for  drink  to  faint" 
is  to  deprive  those  of  knowledges  of  truth  who  long  for  them.  In 
the  same, 

"  The  miserable  shall  have  joy  in  Jehovah,  and  the  poor  of  men  shall 
rejoice  in  the  Holy  One  of  Israel "  (xxix.  19). 

Here  also  "the  miserable  and  poor"  signify  those  who  are  in  lack 
of  truth  and  good  and  yet  long  for  them  ;  of  these,  and  not  of  those 
who  are  miserable  and  poor  in  respedl  to  worldly  wealth,  it  is  said 
that  they  "shall  have  joy  in  Jehovah,  and  shall  rejoice  in  the  Holy 
One  of  Israel."  [5.]  From  this  it  can  be  seen  what  is  signified  by 
the  "miserable  and  poor"  in  other  passages  in  the  Word,  as  in 
the  following.     In  David  : 

"  The  poor  shall  not  always  be  forgotten  ;  and  the  hope  of  the  miserable 
shall  not  perish  forever"  {Psalm  ix.  18). 


CHAP.   III.,   VERSE    17.— N.   238.  365 

In  the  same, 

"God  shall  judge  the  miserable  of  the  people,  He  shall  keep  the  sons  of 

the  poor He  shall  liberate  the  poor  when  he  crieth,  and  the 

miserable He  shall  spare  the  weak  and  the  poor,  and  the  souls 

of  the  poor  He  shall  save  "  {Psalm  Ixxii.  4,  12,  13). 

In  the  same, 

"The  miserable  shall  see,  they  that  seek  God  shall  be  glad.   ...   For 
Jehovah  heareth  the  poor"  {Psalm  l,\ix.  32,  33). 

In  the  same, 

"Jehovah deliverest  the  miserable  from  him  that  is  too  strong  for 

him, . . .  the  poor  from  them  that  spoil  YCwnV  {Psalm  xxxv.  10.) 

In  the  same, 

"The  miserable  and  poor  praise  Thy  name  "  {Psalm  Ixxiv.  21  ;  cix.  22). 

In  the  same, 

"  I  know  that  Jehovah  will  maintain  the  cause  of  the  miserable,  and  the 
judgment  of  the  poor"  {Psalm  cxl.  12). 

Also  elsewhere 

(as  Isa.  X.  2  ;  Jer.  xxii.  16  ;    Ezek.  xvi.  49;  xviii.  12  ;  xxii.  2g ;  Amos  viii. 
4  ;  Deut.  XV.  1 1  ;  xxiv.  14). 

"The  miseralile"  and  "the  poor"  are  both  mentioned  in  these 
pa.ssages,  because  it  is  according  to  the  style  of  the  Word  that 
where  truth  is  spoken  of,  good  is  also  spoken  of;  and  in  a  con- 
trary sense,  where  falsity  is  spoken  of,  evil  is  also  spoken  of, 
since  they  make  a  one,  and  as  it  were  a  marriage ;  this  is  why 
"the  miserable  and  the  poor"  are  mentioned  together;  for,  by 
"the  miserable"  those  deficient  in  knowledges  of  truth  are  meant, 
and  by  "the  poor"  those  deficient  in  knowledges  of  good.     (That 

there  is  such  a  marriage  almost  everywhere  in  the  prophetical  parts  of  the  Word,  see 
A.C.,  n.  683,  793.  801,  2516.  2712,  3004,  3005,  3009,  4138,  5138,  5194,5502,  6343, 

7022.  7945,  8339,  9263,  9314.)  For  the  same  reason  it  is  said  in  what 
follows,  "and  blind  and  naked  ;"  for  by  "the  blind"  one  who  is  in 
no  understanding  of  truth  is  meant,  and  by  "  the  naked"  one  who 
is  in  no  understanding  and  will  of  good.  So  in  the  following  verse, 
"  I  counsel  thee  to  buy  of  Me  gold  tried  by  fire,  and  white  gar- 
ments that  thou  mayest  be  clothed  ;"  for  by  "gold  tried  by  fire" 
good  of  love  is  meant,  and  by  "  white  garments  "  truths  of  faith. 
And  further,  "That  the  shame  of  thy  nakedness  be  not  manifest ; 
and  anoint  thine  eyes  with  eye-salve,  that  thou  mayest  see,"  which 
means,  lest  evils  and  falsities  be  seen.  So  elsewhere.  But  that 
there  is  such  a  marriage  in  every  detail  of  the  Word,  none  but 
those  who  are  acquainted  with  its  internal  sense  can  see. 


366  APOCALYPSE   EXPLAINED. 

239[«].  "And  blind  and  naked"  signifies  that  they  are zvithout 
tinderstaiiding  of  truth,  and  without  understanding  and  will  of 
good. — This  is  evident  from  the  signification  of  "blind,"  as  mean- 
ing those  who  are  without  understanding  of  truth  (of  which  pres- 
ently) ;  and  from  the  signification  of"  naked,"  as  meaning  those  who 
are  without  will  of  good,  and  thus  of  understanding  of  it  (of  which 
presently).  That  those  who  are  in  the  do6lrine  of  faith  alone  and 
of  justification  by  faith  are  without  understanding  of  truth,  can  be 
seen  from  this,  that  faith  alone,  that  is,  faith  apart  from  charity,  has 
its  seat  altogether  in  the  memory,  with  nothing  of  it  in  the  under- 
standing ;  those,  therefore,  who  are  in  it  withdraw  the  understand- 
ing from  matters  of  faith,  saying  that  these  must  be  believed,  and 
that  the  understanding  has  nothing  to  do  with  matters  of  faith  ; 
thus  they  can  say  whatsoever  they  wish,  be  it  ever  so  false,  provided 
they  know  how  to  quote  something  in  proof  of  it  from  the  sense 
of  the  letter  of  the  Word,  the  spiritual  sense  of  which  they  know 
nothing  about ;  in  this  there  lurks  something  like  the  decree  of  the 
popes,  which  is  that  all  should  hang  on  their  lips  ;  thus  persuading 
the  people  that  they  know  and  see,  when  in  fa6i:  they  see  nothing. 
Those,  therefore,  who  do  not  see,  that  is,  understand  the  things 
they  believe,  are  "blind."  And  in  consequence  of  this  they  are 
unable  to  pei'fe6l  the  life  by  means  of  the  things  pertaining  to 
faith  ;  for  the  understanding  is  the  way  to  man's  life ;  by  no  other 
way  can  man  become  spiritual.  All  who  are  in  heaven  see  truths 
with  the  understanding,  and  thus  receive  them  ;  and  what  they  do 
not  see  with  the  understanding  they  do  not  receive ;  and  if  any- 
one says  to  them  that  they  must  have  faith,  although  they  do  not 
see,  that  is,  understand,  they  turn  away,  saying,  "How  can  this 
be?  I  believe  what  I  see,  that  is,  understand;  and  I  am  unable 
to  believe  what  I  do  not  see,  that  is,  not  understand ;  such 
things  may  be  falsities  that  destroy  spiritual  life."  [2.]  That  those 
who  are  in  the  do6lrine  of  faith  alone  and  justification  by  faith 
are  without  the  understanding  of  good,  because  they  are  with- 
out the  will  of  good,  can  be  seen  from  this,  that  they  know  no- 
thing whatever  about  charity  towards  the  neighbor,  consequently 
nothing  about  good ;  for  all  spiritual  good  is  from  charity,  and 
there  is  nothing  of  good  without  charity  ;  consequently  those 
who  separate  faith  from  charity,  saying  that  charity  contributes 
nothing  to  salvation,  but  only  faith,  are  wholly  ignorant  of  what 
good  is  because  they  are  ignorant  of  what  charity  is,  and  yet  spir- 
itual good  and  the  afifedlion  for  it  that  is  called  charity  is  the  very 
spiritual  life  of  man,  and  without  it  there  is  no  faith.  From  this 
it  is  clear  that  such  are  without  understanding  of  good.  And 
this  is  in  consequence  of  their  being  without  the  will  of  good,  for 


CHAP.    III.,   VERSE    l6. — N.   239[<^].  367 

the  reason  that  they  declare  themselves  to  be  righteous  or  to  have 
been  made  rifrhteous  [justified]  when  they  have  faith  ;  and  by 
"justified  "  they  mean  not  to  be  condemned  on  account  of  anything 
that  they  think  and  will,  since  they  have  been  reconciled  to 
God ;  consequently  they  believe,  because  it  follows  by  connection 
with  their  postulate,  that  the  evil  equally  with  the  _q;ood  are  saved 
if  only  they  receive  faith,  even  in  the  last  hours  of  life.  The  mys- 
teries of  this  do(5lrine  consist  in  this,  that  they  descant  upon  pro- 
gressive degrees  of  justification  that  are  not  from  anything  of  man's 
life,  that  is,  from  his  afire6lion  for  charity,  but  are  from  mere  faith 
in  the  reconciliation  of  God  the  Father  through  the  Son,  which 
faith  they  call  confidence  or  trust,  and  saving  faith  itself;  not 
knowing  that  where  there  is  nothing  of  charity  there  can  be 
nothing  of  spiritual  life.  That  which  is  interiorly  perceived  or 
is  manifest  in  their  confidence,  has  nothing  in  it  derived  from 
spiritual  aflfe^lion,  but  onlv  from  natural  thought  about  happiness 
and  escape  from  damnation.  [3.]  Moreover,  those  who  know 
nothing  about  the  good  of  charity  have  no  will  of  good,  and  those 
who  know  nothing  about  this  good  know  nothing  about  e\il,  for 
good  discloses  evil,  consequently  such  persons  cannot  examine 
themselves,  see  their  evils,  and  thus  shun  them  and  reje6l  them. 
They  therefore  relax  all  restraints  on  their  thought  and  their  will, 
only  being  careful  on  account  of  the  laws,  the  loss  of  fame,  of 
honor,  of  gain,  and  of  life,  to  avoid  evil  doings.  And  for  this 
reason  when  such  persons  become  spirits  and  these  fears  are  taken 
away,  they  associate  themselves  with  de\dls,  for  they  think  and  will 
as  devils  do,  because  they  so  thought  in  the  world  ;  for  it  is  the 
spirit  in  man  that  thinks.  But  it  is  otherwise  with  those  who  have 
lived  a  life  of  charity.  [4.]  Again,  those  who  believe  that  they  have 
been  justified  by  faith  alone,  are  of  the  opinion  that  they  are  led  by 
God,  and  therefore  that  what  they  do  is  good,  saying,  that  all  good 
is  from  God,  and  nothing  from  man,  and  that  otherwise  good  would 
be  meritorious.  They  do  not  know  that  there  ought  to  be  reception 
on  man's  part,  and  that  reception  is  not  possible  unless  man  gives 
heed  to  his  thoughts  and  intentions,  and  thus  to  his  deeds;  and 
then  refrains  from  evils  and  does  good,  which  is  done  when  he  has 
regard  for  the  truths  that  he  has  learned  from  the  Word,  and  lives 
according  to  them.  Unless  man  does  this,  there  is  no  reciproca- 
tion, and  therefore  no  reformation  :  and  of  what  other  use  are  the 
precepts  of  the  Lord  in  the  Word?  That  man  is  able  to  do  this 
is  from  the  Lord,  for  every  man  has  this  ability  from  the  Lord's 
Divine  presence,  and  His  will  that  there  be  reception.  In  a  word, 
unless  man  receives  in  understanding  and  will,  that  is,  in  thought 
and  af!e(^lion,  or  what  is  the  same,  in  faith  and  lo\e,  there  is  no  re- 
ception on  his  part,  consequently  no  conjunction  with  the  Lord. 


36S  APOCALYPSE    EXPLAINED. 

Every  one  knows  that  the  Lord  is  continually  present  with  good, 
and  desires  to  be  received,  but  He  cannot  flow  in  when  all  re- 
straints on  the  thoughts  are  cast  ofif;  He  can  flow  in  only  when 
the  thoughts  and  intentions  which  are  from  lust  are  held  in  check 
by  truths  from  the  Word.  [5.]  That  the  Lord  is  continually  present 
with,  good,  and  desires  to  be  received,  He  teaches  in  the  following 
words  of  this  chapter,  where  He  says,  "  Behold,  I  stand  at  the 
door  and  knock  ;  if  any  will  hear  My  voice,  and  open  the  door,  I 
will  come  in  to  him,  and  will  sup  with  him,  and  he  with  Me" 
(verse  20).  "Opening  the  door"  is  reception  on  man's  part,  as 
has  just  been  said.  The  Lord  teaches  the  same  elsewhere  in  the 
Word.    As  in  yohn: 

"  He  that  loveth  Me  keepeth  My  words  ;  and  My  Father  will  love  him, 
and  We  will  come  unto  him,  and  make  Our  abode  with  him.  He 
that  loveth  Me  not  keepeth  not  My  words"  (xiv.  23,  24). 

In  Mattheiv: 

"  He  that  is  sown  upon  the  good  ground,  this  is  he  that  heareth  the  Word 
and  understandeth  it,  who  beareth  fruit  and  bringeth  forth  "  (xiii. 
23). 
In  Mark: 

"  Those  are  they  that  were  sown  upon  the  good  ground,  such  as  hear 
the  Word  and  receive,  and  bear  fruit "  (iv.  20). 

As  it  is  reception  by  man  that  conjoins  him  to  the  Lord,  and  thus 
makes  him  spiritual,  so  when  the  Lord  said  these  things  He  cried 
saying, 

"He  that  hath  ears  to  hear  let  him  hear"  (iJ/a«.  xiii.  9 ;  Mark\v.ti\ 
Luke  viii.  8). 

[ft.]  [6.]  That  "the  blind "  signify  those  who  are  in  no  under- 
standing of  truth,  and  that  "the  naked"  signify  those  who  are  in 
no  understanding  of  good,  because  they  are  in  no  will  of  good,  is 
evident  from  many  passages  in  the  Word,  which  I  will  cite 
in  passing,  so  that  it  can  be  seen  that  the  Word  in  its  bosom 
is  spiritual,  while  in  the  letter  it  is  natural ;  consequently  that  the 
sense  of  the  letter  of  the  Word,  which  is  natural,  has  a  spiritual 
sense  treasured  up  within  it.  That  "the  blind"  signify  those  who 
are  in  no  understanding  of  truth,  is  clear  from  the  following  pas- 
sages.    In  Isaiah: 

"And  in  that  day  shall  the  deaf  hear  the  words  of  the  book,  and  the  eyes 
of  the  blind  shall  see  out  of  thick  darkness,  and  out  of  darkness  " 
(xxix.  18). 

In  this  passage,  the  re-establishment  of  the  church  is  treated  of, 
and  "the  deaf  who  shall  hear  the  words  of  the  book"  mean  those 


CHAT.    III.,   VKKSE    I7. — N.    239[(5].  369 

who  wish  to  obey  truths,  and  thus  to  live  a  life  of  good,  but  are 
not  able  because  they  liave  not  the  Word,  and  "the  blind  whose 
eyes  shall  see  in  thick  darkness,  and  in  darkness,"  means  that  those 
who  are  in  no  understajiding  of  truth  because  in  ignorance,  are 
then  to  understand.  It  plainly  does  not  refer  to  the  deaf  and 
blind.     [7.]    In  the  same, 

"  Behold  your  God  will  come  for  vengeance,  for  the  retribution  of  God 
will  He  come,  and  will  save  you;  then  shall  the  eyes  of  the  blind 
be  opened,  and  the  cars  of  the  deaf  shall  be  opened  ; . . . .  waters 
shall  break  out  in  the  desert,  and  rivers  in  the  plain  of  the  desert" 
(xxxv.  4-6). 

These  things  are  said  of  the  Lord's  coming,  that  then  those  will 
be  saved  who  believe  in  Him.  That  those  who  are  in  no  under- 
standing of  truth  will  then  understand,  is  signified  by  "the  eyes 
of  the  blind  shall  be  opened ;"  and  that  those  who  are  in  no 
perception  and  will  of  good  shall  then  obey  and  live  in  good,  is 
signified  by  "the  ears  of  the  deaf  shall  be  opened  ;"  therefore  it  is 
said  "waters  shall  break  out  in  the  desert,  and  nvers  in  the  plain 
of  the  desert ;"  "desert"  signifying  where  there  is  no  good  because 
there  is  no  truth,  "waters"  truths,  and  "rivers"  intelligence  de- 
rived from  truths.     [8.]    In  the  same, 

"I  will  give  thee  for  a  covenant  to  the  people,  for  a  light  of  the  nations, 

to  open  the  blind  eyes,  to  lead  him  that  is  bound  out  of  prison 

I  am  Jehovah ;  that  is  My  name  :  and  My  glory  will  I  not  give  to 
another"  (xlii.  6-8). 

These  things  also  are  said  of  the  Lord,  and  the  establishment  of 
a  church  by  Him  among  the  nations.  That  those  who  have  been 
in  ignorance  are  then  to  understand  truths  is  signified  by  "the 
blind  eyes  which  He  will  open  ;"  and  that  they  are  to  be  led  out 
of  ignorance  and  falsities  is  signified  by  "He  will  bring  hiin  that 
is  bound  out  of  prison."  That  the  Very  Divine  would  assume  a 
human  is  meant  by  "  I  am  Jehovah  ;  that  is  My  name :  and  My 
glory  will  I  not  give  to  another."     [9.]    In  the  same, 

*'  I  will  lead  the  blind  into  a  way  that  they  have  not  known  ;  I  will  lead 
them  into  paths  that  they  have  not  known  ;  I  will  make  their  dark- 
ness light"  (xlii.  i6). 

Here  also  "the  blind"  are  those  who  are  in  no  understanding  of 
truth  ;  the  truths  and  goods  of  truth  that  they  are  to  receive  are 
signified  by  "they  will  be  led  into  a  way  and  into  paths  that  they 
have  not  known ;"  dispersion  of  the  falsity  of  ignorance  and  en- 
lightenment are  signified  by  "  I  will  make  their  darkness  light." 
[lO.]    In  the  same, 

"  I  will  bring  thy  seed  from  the  east,  and  gather  thee  from  the  west ; 
I  will  say  to  the  north.  Give  up ;  and  to  the  south,  Keep  not  back; 


37°  APOCALYPSE    EXPLAINED. 

bring  My  sons  from  far,  and  My  daughters  from  the  end  of  the 
earth  ;  every  one  that  is  called  by  My  name.  . .  .1  have  created  ;  I 
nave  formed  him  ;  yea,  I  have  made  him.  Bring  forth  the  blind 
people  that  have  eyes,  and  the  deaf  that  have  ears  "  (xliii.  5-8). 

These  things  also  are  said  of  the  estabhshment  by  the  Lord  of  a 
church  among  the  nations  ;  "to  bring  seed  from  the  east,  the  west, 
the  north,  the  south,"  means  all  of  whatsoever  religion  ;  for  "east" 
and  "west"  signify  where  good  of  love  is  clear  and  obscure ;  and 
"north"  and  "south"  where  the  truth  of  faith  is  in  obscurity  and 
clearness.  Here  those  who  are  in  obscurity  from  ignorance  are 
meant,  for  it  is  said,  "  Bring  My  sons  from  far,  and  My  daughters 
from  the  end  of  the  earth  ;"  those  who  receive  truths  are  called 
"  sons,"  and  those  who  receive  goods  are  called  "daughters  ;"  "  from 
far,"  and  "from  the  end  of  the  earth,"  signify  those  who  are  re- 
mote from  the  truths  and  goods  of  the  church.  That  all  will  be 
received  and  reformed  by  the  Lord  who  acknowledge  Him,  is  sig- 
nified by  "  I  have  created,  have  formed,  and  have  made  every  one 
called  by  My  name."  These  are  here  meant  by  "the  blind  who 
have  eyes,"  and  by  "  the  deaf  who  have  ears."     [II.]    In  the  same, 

"  We  look  for  light,  but  behold  darkness  ; ....  in  thick  darkness  we  walk, 
we  grope  for  the  wall  like  the  blind,  and  we  grope  as  they  that  have 
no  eyes,  we  stumble  in  the  noonday  as  in  twilight,  among  the  liv- 
ing we  are  as  dead  "  (lix.  9,  10). 

Here  likewise  "the  blind"  stand  for  those  who  are  in  no  under- 
.standing  of  truth;  "darkness"  and  "thick  darkness"  mean  falsi- 
ties ;  "  to  stumble  in  the  noonday  as  in  twilight"  is  to  go  astray  in 
falsities,  although  able  to  be  in  light  from  the  Word.  [12.]  In  the 
same, 

"  His  watchmen  are  all  blind  ; . . . .  and  they  are  shepherds  who  know  not 
to  understand"  (Ivi.  10,  11). 

Here  again  "the  blind"  stand  for  those  who  do  not  understand 
truths,  although  they  have  the  Word;  "the  blind"  evidently  sig- 
nify such,  for  it  is  said  "they  know  not"  and  "know  not  to  under- 
stand."    [13.]    In  yereniiah : 

"  I  bring  them  from  the  land  of  the  north, among  them  the  blind  and 

the  lame  ; . . . .  with  tears  they  shall  come,  and  with  prayers  I  will 
bring  them  ;  I  will  lead  them  to  fountains  of  waters  in  the  way  of 
right "  (xxxi.  8,  g). 

"The  land  of  the  north"  is  where  falsity  of  ignorance  prevails; 
those  who  are  in  it  are  called  "blind ;"  that  these  are  to  be  led  to 
truths  is  meant  by  "  I  will  lead  them  to  fountains  of  waters  in  the 
way  of  right."     [14.]    In  Lainentatio7is : 

"  Jehovah  . . .  hath  kindled  a  fire  in  Zion,  which  hath  devoured  the  founda- 
tions thereof, . . .  because  of  the  sins  of  her  prophets  and  the  iniqui« 


CIIAI'.    III.,    VKRSE    17. — N.  239[(5].  37  1 

tics  of  her  priests; they  have  wandered   as  blind  men   in  the 

streets,  they  were  polluted  with  blood,  the  things  that  they  cannot, 
they  touch  with  their  garments"  (iv.  11,  13,  14). 

"  Zion  "  is  the  church  ;  the  "  fire  . . .  that  will  devour  her  founda 
tions  "  is  the  love  of  self  which  will  disperse  all  knowlcd^res  of  triitli ; 
"sins  of  prophets,"  and  "iniquities  of  priests,"  are  the  perversions 
of  those  who  teach  what  is  true  and  good  ;  that  they  will  on 
this  account  understand  nothing  of  truth  is  signified  by  their 
"wandering  as  blind  men  in  the  streets."  The  "blood  with  which 
they  were  polluted  "  is  falsification  of  the  truth  and  adulteration 
of  the  good  in  the  Word  ;  the  profanation  of  good  and  of  truth 
therefrom  by  evils  and  falsities  is  meant  by  "the  things  that  they 
cannot,  they  touch  with  their  garments."     [|5.]    In  Zcchariah  : 

"In  that  day  . . .  I  will  smite  every  horse  with  astonishment  and  the 
horseman  with  madness  ; . . .  I  will  smite  every  horse  of  the  peoples 
with  blindness"  (xii.  4). 

"Horse"  signifies  the  intelledlual,  and  "horseman"  one  that  is 
intelligent.  This  makes  clear  what  is  signified  by  "smiting  every 
horse  with  astonishment,"  and  "every  horse  of  the  people  wnth 
blindness,"  and  "  the  horseman  with  madness."     (That  "horse"  signi- 

nifies  the  intelledlual,  see  The   While  Horse,  n.  1-6.)       [16.]     In  David  : 

"Jehovah  looseth  the  bound,  Jehovah  openeth  [the  eyes  of]  the  blind" 
{Psalm  cxivi.  7,  S). 

Those  are  called  "  bound  "  who  are  in  falsities  and  long  to  be  loosed 
from  them  ;  "the  blind"  are  those  who  on  this  account  are  not  in 
understanding  of  truth;  "to  open  their  eyes"  is  to  make  them 
understand.     [17.]    In  yohn : 

"  Isaiah  said.  He  hath  blinded  their  eyes  and  hardened  their  heart,  that 
they  may  not  see  with  their  eyes  and  understand  with  their  heart" 
(xii.  39,  40). 

"To  blind  the  eyes  that  they  may  not  see  with  their  eyes"  sig- 
nifies evidently  not  to  understand  truths.     [18.]    In  the  same, 

"Jesus  said.  For  judgment  came  I  into  this  world,  that  they  who  see 
not  may  see,  and  that  they  who  see  may  become  blind.  . . .  They 
said,  Are  we  blind  then  ?  Jesus  said,  If  ye  were  blind  ye  would 
not  have  sin  ;  but  now  ye  say.  We  see,  therefore  your  sin  remain- 
eth  "  (ix.  39-41). 

"They  who  see  not"  mean  those  who  are  outside  of  the  church 
and  do  not  know  truths  because  they  have  not  the  Word,  that  is, 
Gentiles;  but  "they  who  see"  mean  those  who  are  within  the 
church  and  have  the  Word,  that  is,  Jews ;  of  these  it  is  said  that 
"they  shall  become  blind;"  but  of  the  former,  that  "they  shall 
see."  It  is  said  that  "their  sin  remaineth"  because  they  say  that 
they  are  not  blind  but  see,  for  the  reason  that  they  are  in  the 


372  APOCALYPSE    EXPLAINED. 

church  where  the  Word  is,  and  yet  are  not  willing  to  see  and 

acknowledge  truths,  nor,  consequently,  the  Lord.    On  this  account 

the   Scribes  and    Pharisees  among  the  Jews  were  called  by  the 

Lord 

Blind  guides  of  the  blind  {Matt.  xv.  14 ;  Luke  vi.  39) ; 

Also  "blind  guides fools  and  foolish"  {Matt,  xxiii.  16,  17,  19,  24). 

[19.]    In  John: 

Jesus  sees  a  man  blind  from  birth.  He  said  to  the  disciples,  "  So  long  as 
I  am  in  the  world  I  am  the  light  of  the  world.  When  He  had 
thus  spoken.  He  spat  on  the  ground,  and  made  mud  of  the  spittle, 
and  anointed  the  eyes  of  the  ijlind  man  with  the  mud,  and  said.  Go 

and  wash  thee   in   the  pool  of  Siloam He  went  away  and 

washed  himself,  and  came  seeing"  (ix.  i,  5-7). 

Why  the  Lord  did  this  he  only  understands  who  is  acquainted 
with  the  internal  or  spiritual  sense  of  the  Word  ;  in  that  sense,  by 
"a  man  blind  from  birth"  those  are  meant  who  are  born  outside 
of  the  church,  and  who  therefore  have  not  been  able  to  know  any- 
thing about  the  Lord,  or  to  be  taught  out  of  the  Word.  "  The  mud 
that  the  Lord  made  from  spitde  on  the  ground"  signifies  reforma- 
tion by  means  of  truths  from  the  sense  of  the  letter  of  the  Word ; 
"the  ground"  is  the  church  where  the  Word  is;  "mud"  is  the 
Divine  outmost  forming  ;  "anointing  the  eyes  of  the  blind  with  it" 
is  to  give  thereby  understanding  of  truth;  "the  pool  of  .Siloam" 
also  signifies  the  Word  in  the  letter  ;  "  to  be  washed  there"  is  to  be 
purified  from  falsities  and  evils.    That  this  is  what  is  here  meant  has 

been  hitherto  concealed.  (That  "ground"  signifies  the  church,  see  A.C.,  n. 
566,  10570;  that  "  mud"  signifies  good  from  which  is  truth,  thus  good  forming,  n. 
1300,  666g ;  that "  the  pool  of  Siloam  "  signifies  the  Word  in  the  sense  of  the  letter,  is 
evident  in  Isaiah  viii.  6  ;  and  that  "  the  pools  "  that  were  in  Jerusalem  in  general 
signify  this, /faza/%  xxii.  9,  II.)      [20.]     In  Mark: 

"Jesus  Cometh  to  Bethsaida ;  where  they  bring  to  Him  a  blind  man  and 
beseech  Him  to  touch  him.  And  He  took  hold  of  the  blind  man 
by  the  hand,  and  led  him  out  of  the  town  ;  and  spitting  on  his 
eyes,  He  asked  him  if  he  saw  aught.  And  looking  up,  he  said,  I 
see  men  as  trees  walking.  After  that  He  put  his  hands  again  upon 
his  eyes,  and  made  him  look  up ;  then  he  was  restored,  and  saw 
every  one  clearly  "  (viii.  22-27). 

What  these  words  involve  can  be  known  only  from  the  internal  or 
spiritual  sense  of  the  Word  ;  he  who  does  not  understand  this 
sees  nothing  except  that  these  things  occurred,  and  his  thought 
about  it  will  pet'haps  be  merely  sensual ;  but  all  things  that  the 
Lord  spake  and  all  things  that  He  did  in  the  world  contained 
spiritual  things  in  order  from  things  highest  to  outmost,  thus  in 
fulness  as  do  all  iniracles  and  the  accounts  of  thein.  The  "blind" 
whoin  the  Lord  restored  to  sight  signified  the  spiritually  blind, 
who  are  those  that  do  not  know  and  understand  truths.     The 


CIIAP.    III.,   VERSE    17. — X.    239[r].  373 

blind  man  here  was  "  led  out  of  the  town "  of  Bethsaida,  be- 
cause "  Bethsaida  "  signified  damnation,  on  account  of  its  not  re- 
ceiving the  Lord  ;  "spitting  on  his  eyes  "  has  the  same  signification 
as  "making  mud  of  spittle,"  before  ;  that  He  then  touched  his  eyes 
signifies  that  he  was  enlightened  from  tlie  Divine  ;  then  the  blind 
man  at  first  "saw  men  as  trees  walking,"  which  signifies  com- 
mon and  obscure  perception  of  truth  from  the  sense  of  the  letter, 
"trees"  signifying  knowledges,  and  "to  walk"  signifying  to  live. 
"His  seeing  every  one  clearly"  after  he  was  touched  by  the  Lord, 
signifies  that  after  instrudion  and  enlightenment  from  the  Lord  he 
understood  truths  ;  this  meaning  is  in  these  words  and  this  mean- 
ing is  perceived  by  angels.  (That  the  town  "  Bethsaida  ■'  signifies  damnation 
on  account  of  its  not  receiving  tlie  Lord,  is  clear  from  Matthexv  xi.  21,  and  Luke-s..  13; 
that  "  touch  "  signifies  communication  and  transference,  but  here  enlightenment,  be- 
cause the  eyes  were  touched,  see  above,  n.  79.  That  "  trees  "  signify  knowledges, 
see  A.C.,  n.  2722,  2972,  7692  ;  that  "  to  walk  "  signifies  to  live,  see  n.  519,  1794,  8417, 
8420;  and  above,  n.  97.) 

[c]  [21.]  Moreover,  by  all  "the  blind"  whom  the  Lord 
healed  those  were  meant  who  are  in  ignorance,  and  who  receive 
Him  and  are  enlightened  by  Him  through  the  Word ;  and  in 
general  all  the  Lord's  miracles  signify  such  things  as  are  of  heaven 
and  the  church,  thus  spiritual  things ;  from  this  it  is  that  His  mir- 
acles were  Divine,  for  it  is  Divine  to  a6l  from  firsts  and  to  pre- 
sent these  in  outmosts.  From  all  this  it  is  clear  what  was  signified 
by  "the  blind"  whom  the  Lord  healed 

(about  whom  see  Matt.  ix.  27-31  ;  xii.  22  ;  xx.  29  to  end  ;  xxi.  14  ;  Mark 
X.  46  to  end  ;  Luke  vii.  21-23  ;  xviii.  35  to  end). 

[22.]  As  "the  blind"  signify  those  who  are  not  in  knowledges  of 
truth,  and  who  therefore  are  not  in  understanding  of  truth,  it  was 
among  the  laws  and  statutes  given  to  the  sons  of  Israel, 

That  no  one  blind  of  the  sons  of  Aaron  or  of  the  Levites  should  ap- 
proach to  offer  the  bread  of  his  God,  that  is,  to  offer  sacrifice  {Lev. 
xxi.  iS) ; 

Also  that  anything  blind  should  not  be  offered  {Lev.  xxii.  22 ;  Deut.  xv. 
21); 

Likewise  that  a  stumblingblock  should  not  be  placed  before  one  blind 
{Lev.  xix.  14) : 

And  that  he  should  be  cursed  who  made  the  blind  to  wander  from  the 
way  {Deut.  xxvii.  18). 

These  laws  were  ena6led  because  the  church  instituted  among 
the  sons  of  Israel  was  a  representative  church,  in  which  all  things 
represented  spiritual  things  because  they  corresponded  to  them. 
Therefore  the  following  curse  is  pronounced  upon  those  who  do 
not  keep  the  commandments,  in  Moses : 


374  APOCALYPSI-:   explainkd. 

"If  thou  wilt  not  hearken  unto  the  voice  of  thy  God,  to  observe  to  do  all 

His  commandments Jehovah  shall  smite  thee  with  madness 

and  blindness  and  astonishment  of  heart;  that  thou  mayest  grope 
at  noonday,  as  the  blind  gropeth  in  darkness"  {Deut.  xxviii  15,  28, 
29). 

This  also  means  that  those  shall  be  smitten  with  spiritual  blind- 
ness and  astonishment  who  do  not  hearken  to  the  voice  of  the 
Lord  by  doing  those  things  that  He  has  commanded  in  the 
Word.  Spiritual  blindness  of  the  eyes  and  spiritual  astonishment 
of  the  heart  mean  no  understanding  from  truth  and  no  will  from 
good ;  "to  grope  at  noonday"  is  to  be  such  in  the  church,  where 
the  light  of  truth  is  given  through  the  Word.     (That  "  noon-day " 

signifies  where  truth  is  in  light,  see  A.C.,  n.  9642  ;  and  in  Heaven  and  Hell,  n.  148, 
149.  151-) 

240[ct].  That  "  naked  "  signifies  those  who  are  without  under- 
derstanding  from  truth  because  without  the  will  from  good,  is  evi- 
dent from  passages  in  the  Word  where  "naked"  and  "naked- 
ness "  occur,  which  will  be  cited  below.  This  is  what  "  naked  "  and 
"nakedness"  signify,  because  "garments"  signify  truths  that  are 
of  the  understanding,  and  he  that  is  without  truths  is  also  without 
good,  for  all  spiritual  good  is  procured  by  means  of  truths  ;  with- 
out truths,  that  is,  except  by  means  of  truths,  spiritual  good  is  not 
possible;  spiritual  good  is  charity.  "Naked"  and  "nakedness" 
signify  lacking  in,  or  the  lack  of,  intelligence  and  love,  thus  of 
understanding  and  will  from  good ;  and  for  the  reason  that  gar- 
ments cover  the  body  and  flesh,  and  "body"  and  "flesh"  sig- 
nify good,  therefore  "garments"  signify  the  things  that  cover 
good.  [2.]  There  is  understanding  from  truth,  and  understand- 
ing from  good  ;  understanding  from  truth  is  understanding  from 
such  things  as  are  of  faith,  and  understanding  from  good  is  under- 
standing from  such  things  as  are  of  love  and  charity.  There  is  also 
will  from  truth  and  will  from  good  ;  will  from  truth  pertains  to 
those  who  are  of  the  Lord's  spiritual  kingdom  ;  and  will  from  good 
to  those  who  are  of  His  celestial  kingdom.  The  latter,  because  they 
are  in  love  to  the  Lord,  and  from  this  in  mutual  love,  which  is  to  them 
charity  towards  the  neighbor,  have  truths  inscribed  on  their  hearts, 
and  accordingly  do  them  ;  and  what  goes  forth  out  of  the  heart 
is  out  of  the  will  from  good,  "heart"  meaning  the  will  from  good. 
But  those  who  are  in  love  towards  the  neighbor,  which  love  is  char- 
ity, have  truths  inscribed  not  on  their  hearts  but  on  the  memory,  and 
therefore  on  the  intellectual  mind,  and  what  goes  forth  therefrom 
by  afife6lion  is  the  will  from  truth.  Thus  it  is  that  spiritual  angels 
are  distinguished  from  celestial  angels.  The  latter  appear  naked 
in  heaven,  but  the  former  clothed.     Celestial  angels  appear  naked 


C:iAI'.    III.,   VKRSE    17. — N.   240[<J].  375 

because  they  have  no  need  of  memory  to  retain  truths,  nor  of  under- 
standinj;  therefrom  to  comprehend  them,  because  they  have  them 
inscribed  on  the  heart,  that  is,  on  the  love  and  will,  and  thus  see 
them.  But  spiritual  ang^els  appear  clothed  because  they  have 
truths  inscribed  on  the  memory  and  on  the  understanding^  there- 
from, and  truths  of  memory  and  of  understanding  therefrom  corre- 
spond to  g-arments  ;  they  therefore  all  appear  clothed  according  to 

their  intelligence.  (That  angels  are  thus  clothed,  see  Heaven  and  Hell,  n.  177-182.) 

From  all  this  it  can  be  seen  what  "naked"  signifies  in  both  senses, 
namely,  in  the  one  sense  it  signifies  those  who  are  in  celestial  good, 
but  in  the  other  those  who  are  not  in  good  because  not  in  truths. 
[6.]  [3.]  But  these  things  can  be  better  seen  from  passages  in 
the  Word  where  "naked"  and  "nakedness"  occur,  which  now 
follow.     In  Isaiah: 

"Jehovah  said  to  the  prophet,  Put  off  the  sackcloth  from  upon  ihy  joins, 

and  put  off  thy  shoe  from  upon  thy  foot.     And  he  did  so Then 

Jehovah  said,  Like  as  My  servant  Isaiah  hath  gone  naked  and 
barefoot .....  so  shall  the  king  of  Assyria  lead  the  captivity  of 
Egypt,  and  the  crowd  of  Cush  that  is  to  be  carried  away,  boys  and 
old  men,  naked  and  barefoot,  and  with  buttocks  uncovered,  the 
nakedness  of  Egypt"  (xx.  2-4). 

What  of  heaven  and  the  church  lies  hidden  in  these  words  no  one 
can  see  unless  he  knows  their  spiritual  sense  ;  for  in  every  particu- 
lar of  the  Word  there  is  something  of  heaven  and  the  church, 
because  the  Word  is  spiritual ;  this  shall  therefore  be  explained. 
l>y  "  pr()j)het "  the  doctrine  of  the  church  is  here  meant ;  "  putting 
off  the  sackcloth  from  upon  his  loins,"  or  presenting  the  loins 
naked,  means  to  disclose  filthy  loves;  the  customary  "sackcloth" 
of  the  prophet  here  means  the  breeches  that  cover,  and  "  the  loins  " 
signify  such  loves;  "putting  off  the  shoe  from  upon  his  foot,"  or 
unshoeing  the  soles  of  the  foot,  signifies  to  disclose  the  filthy  things 
of  nature;  that  "the  king  of  Assyria  shall  lead  the  captivity  of 
Egypt,  and  the  crowd  of  Cush  that  is  to  be  carried  away,"  means 
that  the  perverted  rational  shall  confirm  evils  and  falsities  by 
means  of  knowledges  (scienti/ca)  and  by  mea«s  of  fallacies ; 
"  boys  and  old  men  "  means  by  means  of  all  things  both  general 
and  particular;  "naked  and  barefoot"  means  that  they  are  lack- 
ing in  all  truth  and  all  good;  "buttocks  uncovered"  means 
the  evils  of  self-love ;  "the  nakedness  of  Egypt"  means  falsities 
therefrom.  From  this  it  is  clear  what  state  of  heaven  and  the 
church  is  here  treated  of,  namely,  when  the  perverted  rational, 
which  is  a  rational  that  denies  God  and  attributes  all  things  to 
nature,  confirms  itself  by  means  of  things  known  {scicntifica)  and 
fallacies,  until  it  is  destitute  of  all  understanding  from  truth  and  will 


376  APOCALYPSE  EXPLAINED. 

from  good.  (That  "prophet"  in  the  Word  means  dodlrine,  see  A.C.,  n.  2534, 
7269 ;  that  the  "  loins  "  signify  loves  in  both  senses,  n.  3021, 4280,  5059 ;  that  "  feet " 
signify  natural  things  with  man,  and  "  soles  of  the  feet "  the  things  that  are  in  out- 
mosts,  n.  2162,  3147,  3761,  39S6,  4280,  4938-4952;  that  "  shoes"  signify  these  same 
things  in  respect  to  their  covering,  n.  1748,  2162,  4835,  6844;  that  "the  king  of 
Assyria"  signifies  the  rational  in  both  senses,  n.  119,  1186;  that  "  Egypt"  signifies 
the  faculty  for  knowing  {^scientijicum)  of  the  natural  man,  in  both  senses,  good  and 
bad,  n.  1164,  1165,  1186,  1462,  5700,  5702,  6015,  6651,  6679,  6683,  6692,  7296,  9340, 
9391.      That  "  Cush  "  signifies  the  fallacies  of  the  senses,  n.   1163,  1164,    1166.) 

[4.]    In  Ezekiel : 

"When  I  passed  by  thee,  and  saw  thee, ....  I  covered  thy  nakedness 

Then  washed  I  thee I  clothed  thee  also But  thou  didst 

trust  in  thy  beauty  and  play  the  harlot and  thou  hast  not  remem- 
bered the  days  of  thy  youth,  when  thou  wast  naked  and  bare  ; . . . . 

thou  hast  committed  whoredom  with  the  sons  of  Egypt, and 

with  the  sons  of  Asshur And  thou  hast  multiplied  thy  whore- 
dom even  unto  Chaldea Moreover,  thy  nakedness  was  re- 
vealed through  thy  whoredoms Therefore  they  shall  stone 

thee  with  stones,  and  shall  cut  thee  in  pieces  wfth  swords ;  and 
shall  burn  thine  houses  with  fire  "  (xvi.  6,  seq.). 

Jerusalem  is  here  treated  of,  by  which  the  church  in  respedl  to 
do6lrine  is  meant,  and  these  and  many  other  expressions  in  the 
same  chapter  describe  what  the  church  was  in  its  beginning,  and 
what  it  became  when  it  turned  away  from  good  and  from  truth. 
What  the  church  was  when  it  was  established  by  the  Lord,  thus 
what  it  was  in  the  beginning,  is  described  by  these  words,  "When 

I  passed  by  thee,  and  saw  thee, I  covered  thy  nakedness, .... 

I  washed  thee . . .  and  clothed  thee."  " To  cover  nakedness"  sig- 
nifies to  remove  evils  of  the  will  and  falsities  of  the  understanding ; 
"to  wash"  signifies  to  purify  from  evils,  and  "to  clothe"  signifies 
to  instruct  in  truths.  But  what  the  church  became  when  it  turned 
away  from  good  and  truth  is  described  in  what  follows:  "thou 
didst  trust  in  thy  beauty"  signifies  intelligence  from  one's  own 
[ex  propria),  and  that  this  gave  delight;  "committing  whoredom" 
signifies  that  thus  falsities  were  imbued;  "committing  whoredom 
with  the  sons  of  Egypt,  and  with  the  sons  of  Asshur,"  signifies 
falsifications  confirmed  by  things  known  {scientifica)  and  by  things 
rational  therefrom;  "multiplying  whoredom  even  unto  Chaldea" 
signifies  even  to  the  profanation  of  truth.  This  shows  what  is 
signified  by  "Moreover,  thy  nakedness  was  revealed  through  thy 
whoredoms,"  namely,  that  the  church  through  falsities  and  falsifica- 
tions was  made  destitute  of  all  understanding  of  truth.  "  They  shall 
.stone  thee  with  stones"  signifies  that  the  church  is  to  die  through 
falsities ;  "they  shall  cut  thee  in  pieces  with  swords"  signifies  that 
the  church  will  utterly  die  through  falsifications  of  truth  ;  and  "  they 
shall  burn  thy  houses  with  fire"  signifies  that  it  will  wholly  perish 
throug-h  infernal  loves,  "houses"  meaning  all  things  pertaining  to 


CHAP.   III.,   VERSE    17.— N.   24o[<^].  377 

man,  and  "fire"  meaning  infernal  love.  From  all  this  it  is  clear 
what  is  contained  in  these  words  relating  to  heaven  and  the  church, 
and  that   this  can  be  seen  only  from  the  spiritual  sen.se.     (That 

■•  to  wash  "  signifies  to  purify  from  evils  and  f.ilsities,  see  A.C.,  n.  3147.  10237.  10240, 
10243;  th.-it  "  to  clothe"  signifies  to  instrucfl  in  truths,  n.  1073,  2576,  5248,  5319, 
59^4,92I2,  9216,  9952,  10536;  that  "beauty"  signifies  intelligence,  n.  3080,  4985, 
5199,  here  intelligence  from  one's  own  {ex  propria).  That  "  to  commit  whoredom  " 
means  to  become  imbued  with  falsities,  see  above,  n.  I4I  ;  that  "  Egypt  "  means 
the  faculty  for  knowing  (scienti/cum);  and  "  Asshur"  the  rational,  see  just  above. 
That  "Chaldea"  is  profanation  of  truth,  A.C.,  n.  1182.  1283.  1295.  1304.  1306-1308, 
1321,  1322,  1326;  that  "  to  stone  with  stones"  signifies  to  die  through  falsities,  n. 
5156,7456,  8575,  8799;  that  "sword"  signifies  falsity  combating  ag.ainst  truth  and 
destroying  it,  n.  2799,  4499,  7102 ;  therefore  "  to  cut  in  pieces  with  swords  "  means 
to  die  utterly  through  falsifications  of  truth.  That  "  fire"  signifies  infcrn.al  love,  n. 
1861,  5071,  6314,  6832,  7575,  10747 ;  and  that  "  house  "  signifies  the  whole  man,  and 
the  things  pertaining  to  him,  thus  that  are  of  his  understanding  and  will,  n.  710,  2231, 
2233,  2559,  3128,  3538,  4973,  5023,  6690,  7353,  7848,  7910,  7929,  9150.  From  this  it  is 
clear  what  is  signified  by  "  they  shall  burn  thy  houses  with  fire.")    [5.]  In  Hosca  : 

"Strive  with  your  mother that  she  may  put  away  her  whoredoms 

....  and  her  adulteries  ; . . . .  lesl  I  strip  her  naked and  make 

her  as  a  desert as  a  land  of  dryness,  and  slay  her  with  thirst ; 

and  her  sons  I  will  not  pity,  because  they  are  the  sons  of  whore- 
doms" (ii.  2-4). 

Here  also  the  church  fallen  into  falsities  and  evils  is  treated  of; 
"the  mother  with  whom  they  should  strive"  signifies  the  church  ; 
"  whoredonis"  and  "adulteries"  signify  flilsities  and  evils  therefrom  ; 
"  to  make  her  as  a  desert,  and  as  a  land  of  dryness,"  signifies  to 
be  without  good  and  truth ;  "  to  slay  her  with  thirst "  signifies  a 
total  lack  of  truth  ;  "  her  sons  whom  I  will  not  pity  "  signify  all  the 
falsities  thereof  in  general,  and  they  are  therefore  called  "sons  of 

whoredoms."  (That "  mother  "  signifies  the  church,  see  A.C.,  n.  289,  2691,  2717, 
3703,  4257,  5581.  8897;  that  "desert"  signifies  where  there  is  no  good,  because  no 
truth,  n.  2708, 4736, 7055  ;  "  a  land  of  dryness  "  signifies  where  there  is  no  truth,  because 
"  water  "  signifies  truth  of  faith,  n.  2702,3058,5668,  8568, 10238;  that"  to  be  slain  with 
thirst  "  signifies  to  perish  from  deficiency  of  truth,  n.  8568  at  the  end.  That  "  sons  " 
signify  affeClions  for  truth  and  truths  in  general,  n.  2362,  3963,  6729,  6775,  6779,  9055  ; 
thus,  in  the  opposite  sense,  affedlions  for  falsity  and  falsities  in  general.  From  this  it 
can  be  seen  what  is  signified  by  "  stripping  her  naked,"  namely,  that  the  church  will 

be  without  good  and  truth.)    [6.]  In  Lamentations  : 

"Jerusalem  hath  sinned  a  sin;  therefore ....  all  that  honored  her  de- 
spise her,  because  they  have  seen  her  nakedness"  (i.  8). 

In  Ezekiel : 

Oholah,  which  is  Samaria,  committed  whoredom  with  the  Egyptians  and 
with  the  sons  of  Asshur;  "these  disclosed  her  nakedness,  they 
took  her  sons  and  her  daughters,  and  her  they  finally  slew  with  the 
sword  ; . . . .  therefore  will  I  give  thee  into  the  hand  of  those  whom 
thou  hatest, .  . .  that  they  may  deal  with  thee  in  hatred,  and  take  away 
all  thy  labor,  and  leave  thee  naked  and  bare,  that  the  nakedness 
of  thy  whoredoms  may  be  disclosed"  (xxiii.  4,  8-10,  iS,  28,  29). 

In  this  chapter  Samaria,  which  is  called  "  Oholah,"  and  Jerusalem. 


378  APOCALYPSE   EXPLAINED. 

which  is  called  "Oholibah,"  are  treated  of,  and  by  both  the 
church  is  signified.  "Samaria,"  where  the  sons  of  Israel  were, 
signifies  the  church  in  which  there  are  not  truths  but  falsities, 
and  "Jerusalem"  the  church  where  there  are  not  goods  but 
evils.  What  is  signified  by  "committing  whoredom  with  the 
Egyptians,  and  with  the  sons  of  Asshur,"  and  by  "slaying  her 
daughters  and  sons  with  the  sword,"  was  explained  above.  From 
this  it  is  clear  that  "leaving  her  naked  and  bare  "  signifies  without 
truth  and  good.     [7.]    In  Isaiah: 

"The  Lord  will  make  bald  the  crown  of  the  head  of  the  daughters  of 
Zion,  and  Jehovah  will  make  naked  their  secret  parts  "  (iii.  17). 

"  The  daughters  of  Zion  "  signify  the  celestial  church  and  the  things 
of  that  church,  but  here  that  church  perverted.  "The  crown  of 
their  head  which  shall  be  made  bald  "  signifies  intelligence  of  which 
the  church  shall  be  deprived  ;  and  "the  secret  parts  which  shall  be 
made  naked  "  signify  the  love  of  evil  and  falsity.     [8.J   In  NaJuiyn: 

"Woe  to  the  city  of  bloods  ;  it  is  all  full  of  lies  and  rapine,.  .  .because 

of  the  multitude  of  her  whoredoms I  will  uncover  thy  skirts 

upon  thy  faces  ;    and  will  show  the  nations  thy  nakedness,  and 
kingdoms  thy  shame"  (iii.  i,  4,  5). 

"The  city  of  bloods"  signifies  the  doclrine  of  falsity  which  offers 
violence  to  the  good  of  charity.     [9.]    In  Habakkuk : 

"Woe  unto  him  that  maketh  his  companion  drink,. .  .and  makest  him 
drunken  also,  that  thou  mayest  look  on  their  nakednesses....  ; 
drink  thou  also,  that  thy  foreskin  may  be  uncovered"  (ii.  15,  16). 

"To  make  a  companion  drink,  and  drunken,"  signifies  to  so 
imbue  one  with  falsities  that  he  does  not  see  truth ;  "to  look  on 
nakednesses  "  means  so  that  falsities  which  are  of  the  understand- 
ing and  e\ils  which  are  of  the  will  are  seen ;  "  that  the  foreskin 
may  be  uncovered"  means  so  that  filthy  loves  are  seen.     (That 

"  to  drink"  is  to  be  instrudled  in  truths,  see  A.C.,  n.  3069,  3772,  4017,  4018,  8562, 
9412 ;  in  the  contr.iry  sense,  therefore,  it  means  to  be  imbued  with  f.ilsities.  That 
"  to  be  made  drunken  "  means  to  become  insane  from  falsities,  thus  not  to  see 
truths,  n.  1072;  that  "the  foreskin"  signifies  corporeal  and  earthly  loves,  n.  4462, 

7045.)     From  this  it  can  be  seen  what  is  signified  by 

Noah's  drinking  wine  and  becoming  drunken,  so  that  he  lay  naked  in 
the  midst  of  his  tent,  and  that  Ham  laughed  at  the  nakedness  of 
his  father;  . .  .but  Shem  and  Japheth  covered  his  nakedness,  and 
turned  away  their  faces  that  they  might  not  see  the  nakedness  of 
their  father"  (Gen.  ix.  21-23). 

(But  these  things  may  be  seen  explained  in  Arcana  Caelestia,  where  they  are  treated 

of.)     [10.]    In  Lamc?itaiw7is : 

"O  daughter  of  Edom,...the  cup  shall  pass  through  unto  thee  also; 
thou  shalt  be  drunken,  and  shall  be  made  naked"  (iv.  21). 


CHAP.   III.,    VERSE    17. — N.    24o[<:].  379 

Here,  "  being  drunken  and  made  naked  "  signify  the  same  as  above. 

(But  who  those  are  who  are  meant  by  "Edom,"  see^.C,  n.3322,  8314.)    In  Isaiall  : 

Daughter  of  Babylon  and  of  Chaldea,  "  sit  upon  the  ground Take 

the  millstone,  and  grind  meal ;  uncover  thy  locks,. . .  .uncover  the 
thigh,  pass  through  the  rivers.  Thy  nakedness  shall  be  uncovered, 
yea,  thy  shame  shall  be  seen  "  (xlvii.  1-3). 

By  "the  daughter  of  Babylon  and  of  Chaldea"  those  are  meant 
who  profane  the  goods  and  truths  of  the  church.  "  To  grind  meal " 
means  to  falsify  truths  ;  "  to  uncover  the  locks  and  the  thigh  "  means 
to  be  lacking  in  intelligence  from  truth  and  will  from  good  ;  the 
same  is  meant  by  "passing  through  the  rivers,"  and  "uncover- 
ing nakedness." 

[c.]    [II.]  Because  "nakedness"  signified  lack  of  understand- 
ing from  truth  and  of  will  from  good,  it  was  commanded 

That  Aaron  and  his  sons  should  not  ascend  by  steps  upon  the  altar, 
"  that  their  nakedness  be  not  discovered  thereon  "  {Exod.  xx.  26) ; 

Also  that  "  they  should  make  them  linen  breeches  to  cover  the  flesh  of 

their  nakedness and  that  these  should  be  upon  them  when 

they  went  in  unto  the  tent  of  meeting,  and  when  they  came  near 
to  the  altar, ....  and  that  otherwise  they  should  bear  iniquity  and 
die  "  {Exod.  xxviii.  42,  43). 

From  all  this  it  is  clear  what  is  signified  by  the  words  in  the  fol- 
lowing verse  of  this  chapter :  "  I  counsel  thee  to  buy  of  Me  .... 
white  garments,  that  thou  mayest  be  clothed,  and  that  the  shame 
of  thy  nakedness  be  not  manifest."  Also  in  the  following  pas- 
sage of  this  book,  the  Apocalypse  : 

"  Blessed  is  he  that  is  wakeful  and  keepeth  his  garments,  lest  he  walk 
naked,  and  his  shame  be  seen  "  (xvi.  15). 

[12.]  Moreover,  "the  naked"  in  the  Word  mean  those  also  who 
are  not  in  truths  and  therefore  not  in  good,  being  ignorant  of  truths 
and  yet  longing  for  them.  This  is  the  case  with  those  within  the 
church  when  those  who  teach  are  in  falsities,  and  with  those  out- 
side of  the  church  who  do  not  have  the  Word  and  are  conse- 
quently ignorant  of  truths  and  know  nothing  about  the  Lord. 
Such  are  meant  in  the  following  passages.     In  Isaiah  : 

"  Is  not  this  the  fast  that  I  chose To  break  bread  to  the  hun- 
gry, ....  and  when  thou  seest  the  naked  that  thou  cover  him  ?" 
(Iviii.  6,  7.) 

In  Ezekiel : 

"  Let  him  give  his  bread  to  the  hungry,  and  cover  the  naked  with  *  gar- 
ment "  (xviii.  7). 

And  in  Matthew  : 

■'  I  was  naked,  and  ye  clothed  Me  not"  (xxv.  43). 


380  APOCALYPSE    EXPLAINED. 

"To  cover  with  a  garment,"  and  "to  clothe,"  signify  to  instru6l 

in  truths.  (That  "garments"  are  truths,  see  above,  n.  I95M-  That  "naked" 
signifies  also  good  of  innocence,  see  A.C.,  n.  165,  8375,  9960;  and  in  Heaven  and 
Hell,  n.  179,  180,  280.) 

24.1*  [  Verse  18.]  "/  counsel  thee  "  signifies  the  ?neans  of  reform- 
ation of  those  who  are  in  the  doHrine  of  faith  aloiie. — This  is 
evident  fi^om  wliat  now  follows,  for  the  reformation  of  those  who 
are  in  that  do6lrine  is  now  treated  of;  therefore  "I  counsel  thee"' 
implies  dire6lions  how  such  must  live  that  they  may  be  reformed 
and  thus  saved. 

242[«].  "To  buy  of  Me  gold  tried  by  fire,  that  thou  mayesi 
be  enriched,"  signifies  that  they  should  acqtiire  for  themselves 
from  the  Lord  geyiuine  good,  that  they  may  be  able  to  receive 
truths  of  faith. — This  is  evident  from  the  signification  of  "  buying," 
as  meaning  to  acquire  and  appropriate  to  oneself  (see  A.c,  n.  4397, 
5374,  5397,5406,  5410,  5426) ;  also  from  the  signification  of  "gold  tried 
by  fire,"  as  meaning  genuine  good,  thus  good  from  the  Lord  (of 
which  presently)  ;  also  from  the  signification  of  "that  thou  mayest 
be  enriched,"  as  meaning  to  be  enabled  to  receive  truths  of  faith. 
This  is  the  signification  of  being  "enriched,"  because  "riches"  and 
"wealth"  signify  knowledges  of  truth  and  good,  and  "the  rich" 
are  those  who  are  in  intelligence  by  means  of  knowledges,  and 
here,  those  who  are  in  faith  by  means  of  them,  since  those  who 
are  in  the  do6lrine  of  faith  alone  are  here  treated  of  From  this  it 
is  clear  that  "  to  buy  of  Me  gold  tried  by  fire,  that  thou  mayest  be 
enriched,"  signifies  that  they  must  acquire  for  themselves  genuine 
good  from  the  Lord  so  that  they  may  receive  truths  of  faith. 
[2.]  It  shall  first  be  told  how  this  is  to  be  understood.  As  has  often 
been  said  before,  truth  that  is  truth  in  itself  is  not  possible  unless 
it  be  from  good,  thus  faith  that  is  faith  in  itself  is  not  pos- 
sible unless  it  be  from  charity ;  for  truth  that  is  truth  in  itself  is 
not  possible  unless  there  is  spiritual  life  within  it,  and  spiritual  life 
is  within  it  when  it  is  formed  according  to  good  of  charity ;  for 
truth  is  the  form  of  good,  and  good  is  the  esse  of  truth,  thus  its 
life  ;  and  good  is  from  no  other  source  than  the  Lord.  When  there 
is  good  from  the  Lord  the  truth  that  is  from  the  good  looks 
primarily  to  the  Lord  and  also  to  the  neighbor  and  his  good, 
for  the  Lord  flows  in  with  good  and  by  it  forms  truth,  which 
is  the   truth  of  faith,  and   causes  man's  spiritual  sight  to   look 

to,  Him  and  to  the  neighbor.  (That  this  is  so,  see  what  is  shown  in 
Heaven  and  Hell,  n.  145,  251,  namely,  that  the  Lord  looks  at  angels  and  men  in 
the  forehead,  and  these  look  to  the  Lord  through  the  eyes;  for  the  reason  that  the 
forehead  corresponds  to  the  good  of  love,  and  the  eyes  to  the  understanding  en- 
lightened thereby,  consequently  to  truths  of  faith.  Also  in  the  same  work,  n.  17, 
123,  124,  142-144,  510,  it  is  shown  that  in  the  spiritual  world  all  are  turned  to  theil 


CHAP.    III.,   VERSE    l8. — N.   242[rt].  381 

own  loves,  .ind  those  who  have  acknowledged  the  Lord  and  believed  in  Him  are 
turned  to  Him,  and  therehy  have  good,  and  through  good,  eniightmcnt  in  rcspecfl  to 

truths.)  From  all  this  it  can  be  seen  what  the  genuine  good  is  that 
is  signified  by  "gold  tried  by  fire,"  namely,  that  it  is  good  from  the 
Lord  alone.  [3.]  As  what  is  written  to  the  angel  of  this  church 
treats  of  those  who  live  according  to  the  do61rine  of  faith  alone,  and 
as  those  who  had  confirmed  themselves  in  that  do<5lrine,  and  were 
on  that  account  called  learned  in  the  world,  were  able  to  join  falsi- 
ties with  truths  and  make  the  do<5lrine  appear  as  if  it  were  true, 
it  was  granted  me  to  talk  with  some  of  these  in  the  other  life  ;  and 
as  the  things  that  were  then  said  on  either  side  may  serve  for  illus- 
tration I  will  present  them.  These  learned  ones,  from  their  belief 
while  in  the  world,  supposed  that  there  might  be  faith  without 
charity,  and  that  man  may  be  made  righteous  by  that  alone.  Their 
talk  was  very  ingenious  ;  they  said  that  faith  without  charity  is  pos- 
sible because  it  is  prior  to  charity,  and  because  by  it  man  is  in  good. 
"Who,"  they  said,  "is  not  able  to  believe  that  there  is  a  God,  that 
the  Word  is  Divine,  and  other  like  truths,  which  unless  believed 
could  not  be  received  and  thought  of  by  man?"  From  this  they 
concluded  that  as  faith  precedes,  or  is  prior  to,  charity,  there  can 
be  faith  without  charity  ;  and  if  there  can  be,  that-  it  must  be  saving, 
since  man  cannot  do  good  from  himself;  unless,  therefore,  that  faith 
were  saving  all  would  perish  :  moreover,  without  faith  there  could 
be  no  presence  of  God  with  man  ;  and  without  the  presence  of  God 
evil  would  reign,  and  no  one  would  have  any  good.  This,  they  said, 
is  what  is  meant  by  justification  by  faith  alone.  But  it  was  shown 
them  that  there  could  not  be  faith  unless  there  was  at  the  same 
time  charity ;  and  that  what  they  called  faith  was  nothing  but  the 
knowledges  that  are  first  acquired  by  every  man  ;  for  example,  that 
there  is  a  God,  that  the  Word  is  Divine,  and  the  like,  and  that  these 
knowledges  are  not  in  the  man  until  they  are  in  his  will,  but  are  in 
the  entrance  to  him,  which  is  his  memory  ;  but  so  far  as  they  are 
in  his  will  so  far  they  are  in  the  man  himself,  for  the  will  is  the  man 
himself;  and  so  far  as  they  are  in  the  will  so  far  they  are  in  his 
sight,  which  is  faith.  These  knowledges  that  precede,  and  that  ap- 
pear to  the  natural  sight  as  if  believed,  do  not  until  then  come  to 
be  of  faith  ;  consequently  this  seeing  knowledges,  that  is  thought  to 
belong  to  faith,  recedes  step  by  step  from  man  as  he  begins  Ir^^m 
willing  evil  to  think  evil,  and  also  recedes  from  him  after  death 
when  he  becomes  a  spirit,  if  the  knowledges  have  not  been  rooted 
in  his  life,  that  is,  in  his  will  or  love.  [4.]  This  may  be  illustrated 
by  a  comparison  with  the  stomachs  of  birds  and  beasts  of  the  earth 
that  are  called  ruminating  stomachs.     Into  these  they  first  collect 


3S2  APOCALYPSE    EXPLAINED. 

their  food,  and  afterwards  by  degrees  take  it  out  and  eat  it,  and 
thus  nourish  the  blood;  food  thus  becomes  a  part  of  their  life. 
With  man  the  memory  corresponds  to  these  stomachs  ;  and  man 
is  endowed  with  memory  instead  of  these  because  he  is  spiritual ; 
into  this  he  first  gathers  spiritual  foods,  which  are  knowledges, 
and  afterwards  he  takes  them  out  by  a  sort  of  ruminating,  that  is, 
by  thinking  and  willing,  and  assimilates  them,  and  thus  makes 
them  a  part  of  his  life.  From  this  comparison,  although  ti'ifling, 
it  can  be  seen  that  knowledges,  unless  implanted  in  the  life  by 
thinking  and  willing  them  and  then  doing  them,  are  like  food 
that  remains  unconsumed  in  ruminating  stomachs,  where  it  either 
becomes  putrid  or  is  vomited  out.  Moreover,  the  circle  of  man's 
life  is  to  know,  to  understand,  to  will,  and  to  do;  for  man's  spirit- 
ual life  begins  with  knowing,  passes  next  to  understanding,  then 
to  willing,  and  finally  to  doing.  From  this  it  is  clear  that  so  long 
as  knowledges  are  in  the  memory  they  are  merely  in  the  entrance 
to  the  life,  and  that  they  are  not  fully  in  man  until  they  are  in 
a6ls,  and  the  more  fully  they  are  in  a6ls  the  more  fully  they  are 
in  understanding  and  will. 

[ft.]  [5.]  It  was  further  shown  that  faith  of  knowledges  before 
it  becomes  faith  of  life  is  historical  faith,  the  nature  of  which  is 
well  known,  namely,  that  it  is  belief  grounded  upon  what  another 
has  said ;  until  this  has  been  made  man's  own  it  is  an  alien  thing, 
or  something  belonging  to  some  one  else.  Historical  faith,  more- 
over, is  like  belief  in  things  unknown,  for  it  is  asserted  that 
things  must  be  believed  though  not  understood,  in  fact,  that  they 
must  not  be  searched  into  by  the  understanding ;  and  yet  spirit- 
ual faith  is  such  that  by  it  truths  themselves  are  seen  and  are 
consequently  believed.  In  heaven  no  one  believes  any  truth 
unless  he  sees  it  or  has  seen  it ;  for  they  say,  "  Who  can  believe 
that  a  thing  is  so  unless  he  sees  it?  it  may  possibly  be  false." 
And  only  the  evil  can  believe  what  is  false ;  for  the  evil  from  evil 
see  falsities,  but  the  good  from  good  see  truths ;  and  as  good  is 
from  the  Lord,  seeing  truth  from  good  is  also  from  the  Lord. 
Angels  see  truths  because  the  light  of  heaven,  in  which  they  are, 
is  Divine  truth  going  forth  rom  the  Lord  ;  all,  therefore,  even 
those  in  the  world,  who  are  in  that  light  are  able  to  see  truth. 

(Of  the  light  of  heaven,  and   that  it  is  such,  see  Heaven  and  Hell,  n.  126-140.) 

[6.]  It  was  then  shown  that  charity  and  faith  a6l  as  one  and  enter 
together  into  man,  thus  that  man  so  far  as  he  is  in  faith  is  in  char- 
ity, since  faith  in  its  essence  is  charity,  just  as  truth  in  its  essence 
is  good ;  for  good,  when  it  comes  forth  in  manifestation  or  in  form 


CHAP.  III.,  VERSE    l8. — X.   242[f].  383 

is  truth  ;  in  like  manner  charity  is  faith,  for  good  is  of  charity 
and  truth  is  of  faith  ;  moreover,  the  one  loves  the  other  and  con- 
joins itself  to  the  other,  therefore  one  is  not  possible  unless  the 
other  be  with  it.  This  was  illustrated  by  man's  thought,  which  is 
of  his  understanding,  and  his  affection,  which  is  of  his  will ;  to 
think  apart  from  affection  is  impossible,  for  the  very  essence  of 
thought  is  affe(5lion  or  love.  Man  is  able,  to  be  sure,  to  think  all 
things  that  he  knows  from  the  doclrine  of  the  church,  but  only 
from  a  natural  affection,  which  is  an  affecflion  or  love  for  glory, 
fame,  honor  or  gain  ;  and  such  an  affe<5tion  does  not  make  thought 
to  be  spiritual ;  this  requires  charity,  which  is  spiritual  afife6tion 
itself  When  this  is  joined  with  knowledges  there  is  faith,  and 
then  so  far  as  man  is  in  that  affedtion  he  sees  in  thought  the  things 
that  are  of  his  faith,  which  are  called  truths,  and  acknowledges 
them,  because  they  are  from  his  very  spirit,  thus  from  his  very 
spiritual  life.  This  is  what  is  called  enlightenment ;  and  this  is 
why  no  one  can  be  enlightened  from  the  Word  unless  he  is  in  a 
spiritual  affedion  for  truth.  Something  like  enlightenment  is  pos- 
sible with  those  who  have  confirmed  themselves  in  such  things 
as  are  of  the  doctrine  of  faith  alone  and  justification  by  faith ; 
but  that  enlightenment  is  a  fatuous  enlightenment,  since  falsities 
as  well  as  truths  can  be  confirmed,  like  all  those  heresies  that 
prevail  both  among  the  Jews  and  among  Papists.  To  those  who 
are  called  naturalists,  who  deny  God,  the  Divinity  of  the  Word, 
and  all  things  belonging  to  the  church,  a  similar  light  is  possible, 
after  confirmations  ;  like  that  with  those  who  have  confirmed  them- 
selves  in  faith  alone  and  justification   by  faith.     (That  the  light  of 

confirmation  is  natural,  not  spiritual,  and  is  possible  also  with  the  evil,  see  ^I.C, 
n.  8780.) 

[r.]  [7.]  But  let  us  return  to  the  faith  that  in  its  essence  is 
charity.  That  faith  is  continually  perfe6t;ed  by  such  things  as  con- 
firm ;  for  from  spiritual  light  more  truths  are  constantly  being  seen, 
and  all  these  join  themselves  to  the  good  of  charity,  and  perfe6l 
it.  From  this  man  has  intelligence  and  wisdom,  w-hich  at  length 
become  angelic.  Moreover,  those  who  are  merely  in  knowledges 
of  faith,  and  not  in  a  life  according  to  them,  suppose  that  man  can 
easily  receive"  faith,  if  not  in  the  world  yet  in  another  life,  saying 
within  themselves,  "  When  I  hear  and  see  that  a  thing  is  so  can  I 
not  believe  it?"  But  they  are  greatly  mistaken  ;  for  those  who 
have  not  received  spiritual  faith  in  the  world  can  never  afterwards 
receive  it,  even  if  they  were  to  hear  of  it  and  see  it  a  thousand 
times ;  and  for  the  reason  that  such  a  faith  is  not  in  man,  but  out- 


384  APOCALYPSE   EXPLAINED. 

side  of  him.  That  this  is  so  can  be  clearly  seen  from  this,  that  all 
who  come  from  the  world  are  first  received  by  angels  and  good 
spirits,  and  instruded  in  every  way,  and  in  fad,  many  things  are 
shown  them  to  the  life  and  before  their  very  eyes,  and  yet  they 
do  not  receive ;  thus  they  alienate  themselves  from  angels  and 
good  spirits,  and  join  those  who  are  in  no  faith.  [8.]  Again, 
those  I  talked  with  were  told  that  if  faith  could  be  received  by 
merely  knowing  and  thinking  it  would  be  received  by  all,  the  evil 
and  the  good  alike,  and  thus  no  one  would  be  damned.  That 
charity,  which  is  spiritual  afifedlion,  can  never  be  given  to  any 
one  unless  he  knows  truths,  examines  himself  by  means  of  them, 
accepts  them,  and  leads  a  new  life  in  accordance  with  them,  may 
be  seen  above  (n.  239).  From  this  it  follows  that  charity  is  the 
life  of  faith,  and  that  there  is  nothing  of  life  in  faith  except  in  the 
measure  of  the  charity  that  is  in  it ;  also  that  in  the  measure  that 
charity  is  in  faith  man  is  led  by  the  Lord,  but  in  the  measure  that 
charity  is  not  in  faith  man  is  led  by  himself;  and  he  who  is  led 
by  himself  and  not  by  the  Lord  is  unable  to  think  of  good,  still 
less  to  will  and  do  good  which  is  good  in  itself;  for  from  what  is 
man's  own  {ex  propria)  nothing  goes  forth  except  evil ;  for  when  a 
man  thinks  of  good,  and  wills  and  does  good  from  what  is  his  own 
{ex  propria),  it  is  Only  for  his  own  sake  and  for  the  sake  of  the  world, 
which  are  the  ends  of  what  he  does,  and  ends  are  the  loves  that  lead 
him  ;  and  man  cannot  be  withdrawn  from  his  selfhood  {a  sua  propria) 
or  raised  up  unless  he  looks  to  the  Lord  in  regard  to  the  things 
that  are  of  life ;  by  this  looking  he  is  conjoined  with  heaven,  and 
from  heaven  a  spiritual  affedion  is  given  him  by  the  Lord. 
When  all  this  had  been  said,  it  was  granted  to  those  with  whom  I 
was  talking  on  this  subjed  to  be  in  spiritual  light,  which  light  is 
such  that  in  it  truths  can  be  seen  as  clearly  as  objeds  in  the  world 
are  seen  in  its  light ;  and  then  those  who  were  in  the  dodrine  of 
faith  alone  and  justification  by  faith  could  not  but  affirm  that  this 
was  true ;  but  as  soon  as  that  light  was  taken  away  from  them, 
and  they  were  let  back  into  their  own  light,  which  was  natural,  they 
were  unable  to  see  otherwise  than  that  seeing  from  knowledges  is 
saving  faith,  and  therefore  that  the  falsities  that  they  had  made 
their  faith  to  consist  of  were  truths.  Falsities  come  to  be  of  the 
faith  when  evils  are  of  the  life. 

[#!.]  [9.]  But  to  return  to  the  explanation  of  the  words  of  this 
passage,  "  I  counsel  thee  to  buy  of  Me  gold  tried  by  fire,  that  thou 
mayest  be  enriched,"  which  signifies  that  they  should  acquire  for 
themselves  from  the  Lord  genuine  good,  that  they  may  be  able  to 


CHAP.    III.,   VERSE    l8. — N.   2^2[d'\.  385 

receive  truths.  It  now  remains  to  be  shown  that  "gold"  in  the 
Word  signifies  good  of  love.  This  can  be  seen  from  the  following 
passages.     In  Malachi : 

"Behold  I  send  My  messenger,  who  shall  prepare  the  way  before  Me; 
and  the  Lord  whom  ye  seek  shall  suddenly  come  to  His  temple, 
even  the  messenger  of  the  covenant  whom  ye  desire  ;  . .  .  .  He 
shall  sit  refining  and  purifying  silver,  and  shall  purify  the  sons  of 
Levi,  and  shall  purge  them  as  gold  and  silver,  that  they  may  bring 
to  Jehovah  an  ofifering  in  righteousness  "  (iii.  1-3). 

These  things  are  said  of  the  Lord's  coming.  It  is  said  that  Jeho- 
vah is  to  send  a  messenger  who  will  prepare  the  way  before  Him  ; 
and  the  messenger  meant  is  John  the  Baptist,  as  is  known.  "  Before 
Me,"  that  is,  before  Jehovah,  means  before  the  Lord's  Very  Divine  ; 
"the  temple  to  which  He  is  to  come"  means  His  Divine  Human  ; 
this  is  also  called  "  the  messenger  of  the  covenant,"  because  through 
it  there  is  a  conjunction  of  men  and  angels  with  the  Very  Divine,  for 
covenant  means  conjundlion.  "The  silver  that  He  shall  sit  refin- 
ing and  purifying"  means  truth  from  good;  "the  sons  of  Levi" 
mean  all  who  are  in  good  of  charity  and  in  truths  of  faith  there- 
from ;  it  is  therefore  said,  "  He  shall  purge  them  as  gold  and  silver." 
This  is  said  because  "gold"  signifies  good,  and  "silver"  truth 
therefrom.  "Bringing  to  Jehovah  an  ofifering  in  righteousness" 
means  worship  of  the  Lord  from  good  of  charity.     (That  "  temple  " 

signifies  the  Lord's  Divine  Human,  see  above,  n.  220[a];  that  "covenant"  sig- 
nifies conjuncftion,  see  A.C.,  n.  665,  666,  1023,  1038,  1864,  1996,  2003,  2021,  6804, 
8767,  8778,  9396,  10632;  that  "  silver  "  signifies  truth  from  good,  n.  1551,  1552, 
2954,  5658  ;  that"  an  offering  "  signifies  good  of  love  and  charity,  n.  4581,  9992-9994, 
10079,  10137;  that  "  righteousness  "  is  predicated  of  good,  n.  2235,  9857.)  There- 
fore "to  bring  an  ofifering  in  righteousness"  signifies  worship  from 
good  of  love.     [10.]    \n  Zechariah  : 

"  Two  parts  in  all  the  land  shall  be  cut  off,  shall  expire,  but  the  third  shall 
be  left  therein.  Yet  I  will  lead  the  third  part  through  the  fire,  and 
will  refine  them  as  silver  is  refined,  and  I  will  try  them  as  gold  is 
tried  "  (xiii.  8,  9). 

"All  the  land"  does  not  mean  all  the  land,  but  the  whole  church  ; 
nor  does  "the  third  part"  mean  a  third  part,  but  some  in  the 
church.  "  To  lead  it  through  the  fire,  and  refine  as  silver  is  refined, 
and  to  try  as  gold  is  tried,"  signifies  to  so  purify  them  from  evils  and 
falsities  that  good  and  truth  may  be  implanted.    (That  "earth  "  in  the 

Word  signifies  the  church,  see  A.C,  n.662,  1066,  1068, 1262,  1413, 1607,  2928,  3355, 
4447,4535,5577,6516,9325,9643;   that  "a   third  part"  signifies  some,   n.  2788.) 

In  these  passages  there  are  comparisons  of  "silver"  and  "gold" 
with  truth  and  good  ;  but  in  the  Word  all  things  that  serve  as 
comparisons  also  correspond,  and  thence  signify  (see  /i.e..  n.  3579 


386  APOCALYPSE  EXPLAINED, 

8989).  Because  "gold  tried  by  fire"  signifies  good  of  love  purified 
from  evils,  it  was  commanded 

That  the  gold  and  silver  taken  from  the  Midianites  should  pass  through 
the  fire,  and  thus  be  purified  (Num.  xxxi.  22,  23). 

[II.]  That  "gold"  signifies  the  good  of  love  and  of  charity  is 
shown  further  in  the  following  passages.     In  Hosea: 

"Israel  hath  forsaken  good;  the  enemy  pursueth  him  ;....  they  have 
made  their  silver  and  their  gold  into  idols  for  themselves"  (viii. 

3,4). 

"  Making  their  silver  and  their  gold  into  idols  for  themselves " 
signifies  that  they  have  turned  truth  and  good  into  falsities  and 
evils,  as  is  evident  from  its  being  said,  "  Israel  hath  forsaken  good, 
and  the  enemy  pursueth  him  ;"  "the  enemy"  is  falsity  from  evil, 
and  evil  from  falsity.     [12.]    \r\  Joel  : 

"Yea,  what  are  ye  to  Me,  O  Tyre  and  Zidon  ?  My  silver  and  My  gold  ye 
have  taken,  and  the  desirable  things  of  My  goods  have  ye  brought 
into  your  temples,  and  the  sons  of  Judah,  and  the  sons  of  Jerusalem 
ye  have  sold  to  the  sons  of  the  Grecians,  that  ye  might  remove 
them  far  from  their  borders  "  (iii.  4-6). 

"Tyre  and  Zidon"  mean  those  within  the  church  who  are  in  the 
knowledges  of  truth  and  good  ;  here  those  who  have  perverted 
these,  and  applied  them  to  falsities  and  to  the  evils  thereof;  this  is 
signified  by  "  Ye  have  taken  My  silver  and  My  gold,  and  the  de- 
sirable things  of  My  goods  have  ye  brought  into  your  temples ;" 
"silver"  signifying  truth,  "gold"  good,  and  "the  desirable  things 
of  goods"  signifying  derived  truths  and  goods,  which  are  know- 
ledges from  the  sense  of  the  letter  of  the  Word ;  "  to  carry  into 
their  temples"  signifies  to  turn  into  profane  worship;  that  "they 
sold  the  sons  of  Judah  and  the  sons  of  Jerusalem  to  the  sons  of 
the  Grecians"  means  that  they  changed  all  truths  of  good  into 
falsities  of  evil;  "removing  them  far  from  their  borders"  means 

far  from  truths  themselves.  (That  "Tyre  and  Zidon"  mean  those  within 
the  church  who  are  in  knowledges  of  truth  and  good,  see  A.C.,  n.  1201  ;  that  "  sons 
of  Judah  and  sons  of  Jerusalem  "  mean  all  truths  of  good,  because  "  sons  "  signify 
truths,  n.  1729,  1733,  2159,  2623,  2803,  2813,  3373,  3704,  7499.  8897,  9807;  "Ju- 
dah" the  celestial  church,  n.  3654,  6364;  "Jerusalem"  the  church  where  there  is 
genuine  dodlrine,  n.  3654,  9166 ;  that  "  sons  of  the  Grecians  "  mean  falsities,  be- 
cause "Grecians"  signify   the   nitions    that   are   in    falsities,  see   above,  n.    50-) 

[13.]    In  Ezekiel : 

"  The  traders  of  Sheba  and  Raamah .....  by  the  chief  of  all  spices,  an(? 
by  every  precious  stone  and  gold,  they  have  carried  on  thy  trad- 
ings" (xxvii.  22). 

In  the  same, 


CMAP.    III.,   VERSK    iS. — X.  242[rt'].  3S7 

"In  thy  wisdom  and  thy  intelligence  thou  hadst  made  to  thyself  wealth, 

and  hadst  gotten  gold  and  silver  in  thy  treasuries Thou  wast 

in  Eden,  the  garden  of  God  ;  every  precious  stone  was  thy  cover- 
ing, ....  and  gold  "  (xxviii.  4,  13). 

In  these  two  passages  also  Txre  is  treated  of,  and  by  it,  as  was 
said  above,   th  jse  within    the   church    who   are   in   knowledges 

of  truth  and  good  are  meant.  (By  "her  tradings"  those  knowledges 
themselves  are  meant.  "  Sheba  and  Raamah  "  also  mean  those  who  are  in  these 
knowledges,  see  A.C.,  n.  1171,  3240;  "spices"  signify  truths  which  are  pleasing 
because  from  good,  see  n.  4748,  5621,  9474,  9475,  10199,  10254;  "  precious  stones  " 
signify  truths,  which  are  beautiful  because  from  good,  n.  9863,  9865.  9868,  9873, 
9905;   "  the  garden  of  Eden"  signifies   intelligence  and  wisdom  therefrom,  n.  100, 

108,  1588,  2702,3220.)  Now  because  these  things  signify  knowledges 
of  truth  and  of  good,  and  "gold  and  silver"  the  goods  and  truths 
themselves,  and  because  through  these  all  intelligence  and  wisdom 
is  acquired,  it  is  said,  "  In  thy  intelligence  and  thy  wisdom  thou 
hadst  gotten  ....  gold  and  silver  in  thy  treasuries."  [14.]  In 
Lamentations : 

"How  is  the  gold  become  dim  !  how  is  the  most  pure  gold  changed! 
the  stones  of  holiness  are  poured  out  at  the  head  of  every  street. 
The  sons  of  Zion  are  esteemed  equal  to  pure  gold ;  how  are  they 
reputed  as  earthen  bottles,  the  work  of  the  hands  of  the  potter!" 
(iv.  I,  2.) 

Here  the  vastation  of  the  church  is  treated  of;  "the  gold  that  is 
become  dim,  and  the  most  pure  gold  that  is  changed,"  signify  the 
goods  of  the  church  ;  "the  stones  of  holiness  that  are  poured  out 
at  the  head  of  every  street"  signify  the  truths  therefrom  that  are 
falsified;  "the  sons  of  Zion,  who  were  esteemed  equal  to  pure 
gold,"  signify  the  truths  of  the  former  church  ;  "earthen  bottles, 
the  work  of  the  hands  of  the  potter,"  signify  evils  of  life  from  fals- 
ities of  do6lrine,  which  are  from  self-intelligence.  [15.]  In  Eze- 
kiel: 

"  I  decked  thee  with  ornaments,  and  I  put  bracelets  upon  thy  hands,  and 
a  chain  on  thy  neck Thus  wast  thou  decked  with  gold  and  sil- 
ver ;  and  thy  garments  of  fine  linen  and  silk  and  broidered  work 

Thou  didst  also  take  the  vessels  of  thine  adorning  of  my  gold  and 
of  my  silver  which  I  had  given  thee,  and  madest  for  thee  images 
with  which  thou  couldst  commit  whoredom"  (xvi.  ii,  13,  17,  18). 

Here  Jerusalem  is  treated  of,  which  signifies  the  church  in  respedl 
to  do6lrine  (as  above).  "The  ornaments  with  which  she  was 
decked"  signify  in  general  all  truths  from  good  and  intelligence 
therefrom  (A.C.,  n.  10536. 10540) ;  "  bracelets  upon  the  hands  "  signify, 
in  particular,  truths  from  good  (A.C.,n.  3103.  3105) ;  "the  chain  upon 
the  neck"  signifies  the  conjun6tion  of  inner  goods  and  truths  with 
OMter,  or  things  spiritual  with  things  natural  (A.C.n.  5320);  "fine 
h'nen"  signifies  genuine  truth,  and  "silk"  the  same,  resplendent 


3S8  APOCALYPSE  EXPLAINED. 

from  interior  good  (^.C,  n.  5319,  9469) ;  "broidered  work  "  signifies 
knowledge  {sdentificum)  pertaining  to  the  natural  man  (n.  9688) ;  "the 
images  with  which  she  could  commit  whoredom  "  are  the  fallacies 
of  the  senses,  that  appear  as  truths  to  those  who  are  in  falsities ; 
"to  commit -whoredom  with  them"  is  to  establish  falsities  by  fal- 
lacies   (that  "  to  commit  whoredom  "  signifies  to  imbue  with  falsities,  see  above, 

n.  141 ).  From  this  it  is  clear  that  the  contents  of  this  chapter  de- 
scribe the  church  as  it  was  when  first  established  by  the  Lord,  and 
as  it  afterwards  became.     [|6.]    \n  Isaiah: 

"Behold,  I  stir  up  against  them  the  Medes,  who  shall  not  value  silver, 
and  shall  not  delight  in  gold  ;  their  bows  shall  strike  the  young 
men, ....  their  eye  shall  not  spare  the  sons  "  (xiii.  17,  18). 

The  "Medes"  mean  those  who  are  against  the  goods  and  truths 
of  the  church  ;  it  is  therefore  said  of  them,  "they  shall  not  value 
silver  nor  delight  in  gold;"  "silver"  is  the  truth  of  the  church, 
and  "gold"  its  good.  Their  "bows"  signify  do6lrinals  of  falsity 
fighting  against  truths  and  goods  (A.C.,  n.  2686,  2709) ;  "the  young 
men  whom  they  shall  strike  "  signify  those  who  are  intelligent  from 
truths  (n.  7668) :  "  the  sons  whom  they  shall  not  spare  "  signify  truths 
themselves.     [17.]     In  the  same, 

"The  troop  of  camels  shall  cover  thee;  ....they  all  shall  come  from 
Sheba ;  they  shall  bring  gold  and  frankincense  ;  and  they  shall  pro- 
claim the  praises  of  Jehovah.  .  . .  The  isles  shall  trust  in  Me,  and 
the  ships  of  Tarshish,  to  bring  thy  sons  from  far,  their  silver  and 
their  gold  with  them  "  (Ix.  6.  9). 

Here  the  coming  of  the  Lord  is  treated  of,  and  "the  troop  of  cam- 
els" means  all  who  are  in  knowledges  of  truth  and  good  {A.C., 
n.  3048,  3071,  3143,  3145);  "Sheba,  from  which  they  shall  come," 
means  where  those  knowledges  themselves  are  (n.  1171,3240) :  "the 
gold  and  frankincense  which  they  shall  bring"  mean  goods  and 
truths  from  good,  which  are  therefore  pleasing,  "gold"  is  goods, 
and  "frankincense"  truths  (n.  9993,  10177,  10296) ;  "the  isles  which 
shall  trust"  mean  the  nations  that  are  in  Divine  worship,  but  more 
remote  from  truths  of  the  church  (n.  1158):  "ships  of  Tarshish" 
mean  general  knowledges  of  truth  and  good,  which  contain  many 
knowledges  in  particular  (n.  1977,  6385);  "the  sons  whom  they 
shall  bring  from  far"  mean  truths  more  remote,  "sons"  meaning 
truths  (as  above),  and  "from  far"  those  more  remote  (n.  1613,  9487) ; 
"their  silver  and  gold  with  them"  signify  knowledges  of  truth 
and  good  with  them. 

[c]    Like  things  are  signifed  by 

The  wise  men  who  came  from  the  East  to  the  place  where  the  Christ  was 
born,  offering  gifts,  gold,  frankincense,  and  myrrh  {Matt.  ii.  11). 


CHAP.   III.,  VERSE   1 8. — N.    242[d'].  389 

They  oflTeretl  these  because  these  signified  goods  and  truths,  inte- 
rioi  and  e.xtcrior,  which  are  gifts  plcixsing  to  God.    [18.]    In  David, 

All  kings  shall  bow  themselves  before  Him  ;  and  all  nations  shall 
serve  Him.  .  .  .  He  shall  save  the  souls  of  the  needy.  .  . .  And  they 
shall  live,  and  He  shall  give  thcin  of  the  gold  of  Sheba  "  {Psalm 
Ixxii.  II,  13,  15). 

Here  also  the  coming  of  the  Lord  is  treated  of;  by  "  kings  that 
shall  bow  themselves  before  Him,"  and  "nations  that  shall  serve 
Him,"  all  who  are  in  truths  from  good  are  meant  (that  "kings" 
signify  those  who  are  in  truths,  see  above,  n.  31  ;  and  that  "na- 
tions" signify  those  who  are  in  good,  see  also  above,  n.  i75[<i])  ; 
"the  needy  whom  He  shall  save"  mean  those  who  are  not  in 
knowledges  of  good  and  truth  and  yet  long  for  them  (see  also 
above,  n.  238);  "gold  of  Sheba,  of  which  He  shall  give  them," 
means  good  of  love  into  which  the  Lord  shall  lead  them  by  means 
of  knowledges  (what  "Sheba"  signifies  see  just  above).  [19.]  In 
Haggai: 

"  I  will  stir  up  all  nations,  that  they  may  come,  the  choice  of  all  nations, 

and  I  will  fill  this  house  with  glory The  silver  is  Mine,  and 

the  gold The  glory  of  this  latter  house  shall  be  greater  than 

that  of  the  former  "  (ii.  7-9). 

This  also  treats  of  the  coming  of  the  Lord;  by  "nations"  those 
who  are  in  good  and  in  truths  therefrom  are  meant;  by  "house" 
the  church  {A.c,  n.3720) ;  "the  glory  with  which  it  shall  be  filled" 
means  Divine  truth  (n.  4809.  5922,  8267,  8427.  9429).  "  The  silver  is 
Mine,  and  the  gold,"  means  truth  and  good  that  are  from  the  Lord 
alone.     [20.]    \r\  Zechariah : 

"  The  wealth  of  all  nations  round  about  shall  be  gathered  together,  gold, 
silver,  and  garments  in  great  abundance  "  (xiv.  14). 

"The  wealth  of  all  nations"  means  knowledges,  wheresoever  thev 
are,  even  with  the  evil ;  "  gold,  silver,  and  garments,  in  great  abund- 
ance," mean  goods  and  truths,  spiritual  and  natural.  The  same 
was  signified  by 

The  gold,  silver,  and  garments  that  the  children  of  Israel  borrowed  from 
the  Egyptians,  when  they  went  away  from  them  (Exod.  iii.  22  ;  xi. 
2,  3  ;  xii.  35,  36). 

Why  this  was  done,  and  what  it  involves,  may  be  seen  in  Arcana 
Caelestia  (n.  6914,  6917),  namely,  to  represent  that  the  things  the 
evil  have  shall  be  taken  away  from  them  and  be  given  to  the 
pood 

(according  to  the  Lord's  words  in  Matt.  xxv.  28,  29;  and  in  Luke  xix 
24,  26  ; 


390  APOCALYPSE    EXPLAINED. 

and  that  tliey  should  make  to  themselves  friends  of  the  unright- 
eous mammon 

(accoi'ding  to  the  words  of  the  Lord  in  Luke  xvl.  9) 

"  The  unrighteous  mammon  "  means  knowledges  of  truth  and  good 
with  those  who  do  not  possess  them  justly,  who  are  those  that  do 
not  apply  them  to  life.     [21.]    In  David  : 

"  Kings'  daughters  are  among  thy  precious  ones  ;  at  thy  right  hand  doth 
stand  the  queen  in  the  best  gold  of  Ophir The  king's  daugh- 
ter within  is  all  glorious ;  her  clothing  is  inwrought  with  gold  " 
(xlv.  9,  13). 

This  treats  of  the  Lord  ;  and  "a  king's  daughter"  means  a  church 
that  is  in  affe6lion  for  truth,  which  is  described  by  "kings' 
daughters  are  among  His  precious  ones,"  which  means  affe(5lions 
for  truths  themselves  ;  "  at  His  right  hand  doth  stand  the  queen  in 
the  best  gold  of  Ophir"  means  the  Lord's  celestial  kingdom,  which 
is  in  good  of  love ;  "her  clothing  is  inwrought  with  gold"  means 
ihat  its  truths  are  from  good,     [22.]    In  Matthew : 

Jesus  said  to  His  disciples  whom  He  sent  forth  to  preach  the  gospel,  that 
they  "  should  have  no  gold,  nor  silver,  nor  brass  in  their  purses  " 

(X.  9) ; 

by  this  was  represented  that  they  should  have  nothing  of  good 
and  truth  from  themselves,  but  only  from  the  Lord,  and  that  all 
things  would  be  given  them  freely.  Because  "gold"  signified 
good  of  love. 

The  table  on  which  the  shewbread  was  placed  was  overlaid  with  gold 

(Exod.  XXV.  23,  24) ; 
Likewise  the  altar  of  incense,  which  was  therefore  called  "  the  golden 

altar  "  {Exod.  xxx.  3) ; 
For  the  same  reason  the  lampstand  was  made  of  pure  gold  {Exod.  xxv. 

31,  38) ; 
Also  the  cherubim  {Exod.  xxv.  18); 
And  for  the  same  reason  the  ark  was  overlaid  within  and  without  with 

gold  {Exod.  xxv.  11) ; 
Likewise  many  things  in  the  temple  at  Jerusalem. 

For  the  tabernacle,  in  which  were  the  ark,  the  cherubim,  the  table 
on  which  was  the  shewbread,  the  altar  of  incense,  and  the  lamp- 
stand,  rejiresented  heaven,  and  so  did  the  temple  ;  therefore  the 
gold  therein  signified  good  of  love,  and  the  silver  truth  from  good. 
[23.]  As  what  is  most  holy  in  heaven  was  represented  by  the 
gold  in  the  temple, 

When  Bclchazzar  drank  wine  out  of  the  vessels  of  gold  brought  out  of 
that  temple,  and  at  the  same  time  "praised  the  gods  of  gold,  silver, 
brass,  iron,  wood  and  stone,"  there  appeared  written  on  the  wall 
"  Numbered,  weighed,  divided  :"  and  in  that  night  he  was  slain 
'Dan.  V.  2,  seq.) ; 


CHAP.    III.,   VEIiSE    IS.— N.  254.  391 

for  thereby  was  siti^nified  profanation  of  good.  [24.]  Moreover 
"gold"  in  the  Word  in  a  contrary  sense  signifies  the  e\il  of 
self-love,  and  "silver"  falsity  therefrom.     As  in  Moses: 

The  silver  and  gold  of  the  nations  they  shall  not  covet,  for  they  are  abom- 
inations, nor  bring  them  into  their  houses,  but  they  shall  be  ac- 
cursed, because  they  arc  to  be  abhorred  and  detested  {Dent.  vii.  25, 
26). 

But  this  signification  of  "gold"  and  "silver"  shall  be  spoken  of 
furthur  on. 

243.  "  And  white  garments,  that  thou  mayest  be  clothed," 
signifies  genuine  truths  and  intelligence  therefrovi. — This  is  evi- 
dent from  the  signification  of  "white  garments,"  as  meaning  genu- 
ine truths,  for  garments  signify  truths  (see  above,  n.  I95[<J]),  and 
"white"  signifies  what  is  genuine,  and  is  predicated  of  truths  (see 
above,  n.  196)  ;  also  from  the  signification  of  "to  clothe,"  as  mean- 
ing to  acquire  intelligence  for  oneself  therefrom,  for  by  means  of 
genuine  truths  all  intelligence  is  acquired  ;  the  human  understand- 
ing, indeed,  is  formed  to  receive  truths,  therefore  it  becomes  such 
as  the  truths  are  out  of  which  it  is  formed.  It  is  supposed  that  un- 
derstanding is  also  an  ability  to  reason  from  thought  and  to  speak 
from  falsities,  and  to  confirm  falsities  by  many  arguments  ;  but  this 
is  not  understanding,  it  is  only  a  power  granted  to  man  with  the 
memory  to  which  it  is  adjoined,  and  of  which  it  is  an  adlivity. 
Yet  by  means  of  this  power  the  understanding  is  born  and  formed, 
so  far  as  man  receives  truths  from  affe(5lion  ;  but  genuine  truths  it 
is  not  possible  for  any  man  to  receive  from  afie6lion  except  only 
from  the  Lord,  since  they  are  from  Him  ;  consequently,  to  receive 
understanding,  that  is,  to  become  intelligent,  is  not  possible  for 
any  man,  except  only  from  the  Lord,  but  it  is  possible  for  every 
one  who  applies  himself  to  receive  (according  to  what  was  said 
above,  n.  239[a]).  This,  therefore,  is  signified  by  "  I  counsel  thee 
to  buy  of  Me  white  garments,  that  thou  mavest  be  clothed." 

244.  "That  the  shame  of  thy  nakedness  be  not  manifest" 
signifies  that  Jilt hy  loves  may  not  appear. — This  is  evident  from 
the  signification  of  "nakedness,"  as  tneaning  absence  of  truth  and 
good  from  the  understanding,  because  of  absence  of  these  from 
the  will,  that  is,  absence  of  truth  which  is  of  faith,  because  there  is 
no  good  which  is  of  love  (see  above,  n.  240[a]).  And  because  this 
lack  is  signified  by  "nakedness,"  "the  shame  of  nakedness"  signi- 
fies filthy  loves,  for  these  appear  when  they  are  not  removed  by 
love  of  good  and  by  the  faith  of  truth  therefrom.  For  man  is 
born  into  two  loves,  the  love  of  self  and  the  love  of  the  world, 
therefore  by  heredity  he  inclines  to  love  self  and  the  world  above 


392  APOCALYPSE  EXPLAINED. 

all  thing-s  ;  these  loves  are  filthy  loves,  because  out  of  them  all 
evils  flow,  namely,  contempt  of  others  in  comparison  with  oneself, 
enmity  against  those  who  do  not  favor  oneself,  hatreds,  revenges, 
craftiness,  and  deceits  of  every  kind.  These  loves  with  their  evils 
cannot  be  removed  except  by  the  two  loves,  love  to  the  Lord  and 
love  towards  the  neighbor;  from  these  man  inclines  to  love  the 
Lord  above  all  things,  and  the  neighbor  as  himself  These  two 
loves  are  pure  loves,  since  they  are  out  of  heaven  from  the  Lord. 
Moreover,  from  these  all  goods  flow ;  so  far,  therefore,  as  man  is 
in  these,  so  far  the  filthy  loves  into  which  he  is  born  are  removed, 
even  until  they  do  not  appear  ;  and  they  are  removed  by  the  Lord 
by  means  of  truths.  From  this  it  can  be  seen  that  "  I  counsel  thee 
to  buy  of  Me  white  garments,  that  thou  mayest  be  clothed,  and 
that  the  shame  of  thy  nakedness  do  not  appear,"  signifies  that 
one  must  acquire  for  himself  genuine  truths,  and  from  these  intel- 
ligence from  the  Lord,  that  filthy  loves  may  not  appear. 

245.  "And  anoint  thine  eyes  with  eye-salve,  that  thou  may- 
est see,"  signifies  that  the  tnider standing  may  be  somewhat 
opened. — This  is  evident  from  the  signification  of  "  eyes,"  as  mean- 
ing understanding  (see  above,  n.  152);  therefore  "to  anoint  the 
eyes  that  thou  mayest  see'"  signifies  that  the  understanding  may 
be  opened.  It  is  said  "to  anoint  with  eye-salve,"  because  "eye- 
salve"  means  an  ointment  made  out  of  flour  mixed  with  oil,  and 
"flour"  signifies  truth  of  faith,  and  "oil"  good  of  love.     (That 

"flour"  signifies  truth  of  faith,  see  A.C.,  n.  2177,  9995;  and  that  "oil"  signifies 

good  of  love,  n.  3728,  4582,  4638.)  This  is  SO  said  because  the  under- 
standing sees  nothing  of  truth  unless  the  will  is  in  good,  for  truth 
in  the  understanding  is  nothing  but  the  form  of  the  good  that  is 
in  the  will. 

246.  \_Vcrse  19]  "As  many  as  I  love  /  reprove  and  chasten" 
signifies  temptations  then. — This  is  evident  from  the  signification 
of  "reproving  and  chastening,"  as  meaning  to  let  into  temptations, 
when  it  is  said  of  those  who  are  acquiring  for  themselves  good,  and 
by  means  of  it  are  receiving  truths,  of  whom  the  preceding  verse 
treats.  It  is  said  "as  many  as  I  love,"  which  means  all  those 
in  the  do6lrine  of  faith  alone  who  are  in  good,  that  is,  in  charity, 
and  in  truths,  that  is,  in  faith,  therefrom.  These  are  loved  by  the 
Lord  because  the  Lord  is  present  in  good,  that  is,  in  charity  ;  and 
through  good  or  charity  is  present  in  truths  or  faith,  and  not  con- 
versely. It  is  here  said  of  those  who  are  in  the  do<51rine  of  faith 
alone  that  the  Lord  "  reproves  and  chastens"  them,  because  it  was 
said  above,  "I  counsel  thee  to  buy  of  Me  gold  tried  by  fire, 
and  white  garments,  that  thou  mayest  be  clothed,  and  that  the 


CHAP.  III.,  VKR.SE    19. — N.  246.  393 

shame  of  thy  nakedness  be  not  manifest,  and  anoint  thine  eves 
with  eye-sahc  that  thou  mayest  see,"  which  means  that  those  who 
are  in  the  do6lrine  of  faith  alone  should  acquire  for  themselves 
genuine  good  and  genuine  truths,  and  intelligence  therefrom,  that 
filthy  loves  may  not  appear,  and  that  the  understanding  may  be 
somewhat  opened.  And  when  this  takes  place  with  those  who 
have  been  in  the  doctrine  of  faith  alone,  they  cannot  but  be  let  into 
temptations ;  for  the  principles  of  falsity  in  them  respecting  faith 
alone  and  justification  by  faith  cannot  be  done  away  with  except  by 
means  of  temptations ;  and  they  must  be  wholly  done  away  with, 
since  they  cannot  be  conjoined  with  good  of  charity,  with  this 
truths  only  are  conjoined  ;  therefore  truths  must  be  acquired,  as 
has  been  said.  There  is,  to  be  sure,  a  conjundlion  of  truths  through 
their  declaring  that  when  man  has  received  faith  he  is  led  by  God, 
and  is  thus  in  good  of  charity ;  and  yet  they  make  this  of  no  ac- 
count, as  contributing  nothing  to  salvation,  saying,  moreover,  that 
nothing  condemns  one  who  is  in  that  faith,  neither  evil  of  thought 
and  will  nor  evil  of  life  ;  also  that  he  is  not  under  the  law,  because  the 
Lord  fulfilled  the  law  for  him  ;  and  that  nothing  is  regarded  except 
faith  ;  by  these  things  there  is  disjun6lion.  This  conjunction  they 
admit,  because  otherwise  the  do6lrine  would  not  be  consistent  with 
the  Word,  where  charit}-  and  works  are  so  often  mentioned  ;  but  this 
conjunction  is  not  conjunction  with  those  who  are  in  a  life  according 
to  the  doCtrine,  but  with  those  who  are  in  a  life  according  to  the 
Word.  [2.]  It  is  said,  "As  many  as  I  love  I  reprove  and  chasten," 
but  by  this  it  is  meant  not  that  it  is  the  Lord  who  reproves  and 
chastens,  but  infernal  spirits,  who  are  in  principles  of  like  falsity; 
it  is  these  who  chastise,  that  is,  tempt  men.  God  tempts  no  one, 
as  is  well  known ;  this,  therefore,  must  always  be  kept  in  mind, 
although  in  the  letter  it  is  said  of  God  that  He  leads  into  tempta- 
tion, that  He  does  evil,  that  He  casts  into  hell,  and  many  like 
things.  This  makes  clear  that  Divine  truth  in  the  Word  is  but 
litde  understood  except  through  its  spiritual  sense,  that  is,  through 
teaching  by  those  who  have  been  enlightened.  In  respeCt'  to 
temptations,  man  comes  into  them  when  he  is  let  into  what  is  his 
own  (in  suum  proprium),  for  then  Spirits  from  hell  who  are  in  the  fals- 
ities of  his  dogma  and  in  the  evils  of  his  love  join  themselves  to 
him  and  hold  his  thoughts  therein  ;  but  the  Lord  holds  his  thoughts 
in  truths  that  are  of  faith  and  in  goods  that  are  of  charity,  and  as 
he  then  is  in  constant  thought  about  salvation  and  heaven,  there 
arises  in  him  interior  anxiety  of  mind  and  combat,  which  's  called 
temptation.  But  those  who  are  not  in  truths  and  goods,  thus 
not  in  any  faith   from   charity,   cannot  be  let   into   temptations, 


394  APOCALYPSE    EXPLAINED. 

for  there  is  nothing  in  them  that  combats  with  falsities  and 
evils.  From  this  it  is  that  at  this  day  there  are  few  who  are 
tempted,  and  that  it  is  little  known  what  spiritual  temptation  is. 

(This  is  more  fully  explained  in  the  Arcana  Caelestia  :  see  extracts  therefrom  in  The 
Doflruie  of  the  New  yemsalem,  n.  196-201.) 

247.  "Be  zealous,  therefore,  and  repent,"  signifies  that  they 
must  have  charity. — This  is  evident  from  the  signification  of  "being 
zealous,"  as  meaning  to  act  from  spiritual  affedion,  for  this  affec- 
tion is  zeal  in  the  spiritual  sense ;  and  as  charity  is  this  afifeclion 
itself,  it  is  said,  "be  zealous  and  repent,"  which  signifies  that  they 
must  have  charity.  Moreover,  no  one  is  let  into  spiritual  tempta- 
tion unless  he  is  in  spiritual  affedion,  which  is  called  charity ;  for 
unless  he  is  in  that,  no  combat  arises  with  falsities  and  evils,  because 
there  is  no  zeal  in  behalf  of  truths  and  goods.  Since  by  tempta- 
tion not  only  are  evils  subdued  and  falsities  removed,  but  also 
truths  are  implanted  in  their  place,  and  these  are  so  conjoined  with 
good  of  charity  as  to  be  one  with  it,  to  "be  zealous  and  repent" 
signifies  that  they  must  have  charity. 

248.  {Verse  zo.']  "  Befio/d  /  Stand  at  the  door  and  knock"  Signi- 
fies the  tinceasing  presence  of  the  Lord. — This  is  e\ndent  fiom  the 
signification  of  "door  {ostu  seu  januae),''  as  meaning  in  the  highest 
sense  the  Lord  in  respe6l  to  admission  into  heaven  or  into  the 
church,  and  in  the  internal  sense  truth  from  good,  which  is  from 
Him,  since  by  this  man  is  admitted  (see  above,  n.  20S).  Since 
it  is  here  said  by  the  Lord,  "  Behold,  I  stand  at  the  door  and 
knock,"  not  only  His  unceasing  presence  is  signified,  but  also  His 
unceasing  wish  to  admit,  and  He  does  admit  and  conjoin  Himself 
with  all  who  receive  Him,  which  is  effeded  by  means  of  truths 
from  good  or  by  means  of  faith  from  charity ;  therefore  this  fol- 
lows, "  If  any  one  hear  My  voice,  and  open  the  door,  I  will  come 
in  to  him,  and  will  sup  with  him,  and  he  with  Me."  As  the  word 
"door"  is  used,  so  the  word  "knocking"  is  used,  which  signifies 
the  Lord's  unceasing  wish  to  conjoin  Himself  with  man,  and  to 
share  with  him  the  blessednesses  of  heaven.  That  this  is  the 
meaning  can  be  seen  from  this,  that  in  the  Lord  is  Divine  love, 
and  Divine  love  is  wishing  to  give  all  its  own  to  others,  and  wish- 
ing that  they  may  receive  it ;  and  as  this  can  be  effected  only  by 
man's  receiving  good  and  truth,  or  love  and  faith,  since  these  are 
the  Divine  things  that  go  forth  from  the  Lord  and  are  received 
(and  as  these  are  Divine,  the  Lord  is  in  them),  therefore  there  is 
conjunflion  of  the  Lord  with  angels  and  with  men  by  means  of 
truths  from  good  or  by  means  of  faith  from  love.  The  desire  to 
give  these  things  to  man  and  to  implant  them  in  him  is  signified 


CHAP.   III.,  VKRSE    20. — N.   248.  395 

especially  by,  "I  stand  at  the  door  and  knock."  [2.]  There  are 
two  things  that  are  in  man's  freedom  by  reason  of  the  unceasing 
presence  of  the  Lord,  and  His  unceasing  desire  to  conjoin  Himselt 
with  man.  The  first  thing  therefrom  in  man's  freedom  is  that  he 
has  the  means  and  capacity  to  think  in  the  right  way  about  the 
Lord  and  the  neighbor  ;  for  every  one  is  able  to  think  in  a  riglit 
or  a  wrong  way  about  the  Lord  and  the  neighbor;  if  he  thinks  in 
a  right  way  the  door  is  opened,  if  in  a  wrong  way  it  is  shut.  To 
think  in  a  right  way  about  the  Lord  and  the  neighbor  is  not  from 
man  himself  and  what  is  his  own  {ejus  propria),  but  from  the  Lord, 
who  is  unceasingly  present  and  by  His  unceasing  presence  gives 
man  that  means  and  capacity  ;  but  to  think  in  a  wrong  way  about 
the  Lord  and  the  neighbor  is  from  man  himself  and  what  is  his 
own  {ejus propria).  The  other  thing  which  is  in  man's  freedom  by  rea- 
son of  the  unceasing  presence  of  the  Lord  with  him,  and  the  Lord's 
unceasing  desire  to  conjoin  Himself  with  man,  is  man's  ability 
to  abstain  from  evils  ;  and  so  far  as  he  does  abstain  the  Lord  opens 
the  door  and  enters  ;  for  the  Lord  is  unable  to  open  and  enter  so 
long  as  evils  are  in  man's  thought  and  will,  since  these  block  the 
way  and  close  it  up.  Moreover,  it  has  been  granted  to  man  by  the 
Lord  to  become  acquainted  with  the  evils  of  thought  and  will, 
and  the  truths  by  which  evils  are  to  be  dispersed  ;  for  the  Word  is 
given  wherein  these  things  are  disclosed.  [3.]  From  all  this  it  can 
be  seen  that  nothing  is  lacking  that  man  may  be  reformed  if  he 
wishes  to  be  ;  for  all  the  means  of  reformation  have  been  be- 
queathed to  man  in  his  freedom  ;  but  it  should  be  clearly  recog- 
nized that  this  freedom  is  from  the  Lord,  as  was  said  above,  and 
that  the  Lord  effedls  reformation  thereby,  provided  man,  from  the 
freedom  that  is  given  to  every  one,  receives.  Reception  must  be 
wholly  from  man,  which  is  meant  by  "If  any  one  hear  My  voice 
and  open  the  door."  It  does  not  matter,  since  man  does  not  per- 
ceive the  inflowing,  that  in  the  beginning  he  does  not  know  that  this 
is  done  by  the  Lord,  provided  he  afterwards  believes  from  the 
Word  that  all  good  of  love  and  truth  of  faith  are  from  the  Lord,  for 
the  Lord  effecls  these  things,  although  man  does  not  know  it,  and 
this  by  His  unceasing  presence,  which  is  signified  by  "  I  stand  at  the 
door  and  knock."  In  short,  it  is  the  Lord's  wish  that  man  of  him- 
self should  abstain  from  evil  things  and  do  good,  but  should  believe 
that  the  ability  to  so  do  is  not  from  man,  but  from  the  Lord  ;  for  it 
is  the  Lord's  will  that  there  be  reception  on  man's  part,  and  recep- 
tion is  possible  only  as  man  a6ls  as  of  himself,  though  in  facfl  from 
the  Lord.     Thus  ability  to  reciprocate  is  given  in  man,  and  this  is 


396  APOCALYPSE  EXPLAINED. 

his  new  will.  [4.]  From  all  this  it  can  be  seen  how  mistaken 
those  are  who  say  that  man  is  justified  and  saved  Vjy  faith  alone, 
because  he  cannot  do  good  from  himself.  What  else  would  this 
be  than  letting  his  hands  hang  down  waiting  for  immediate  in- 
flux? He  who  does  this  receives  nothing  at  all.  They  also  err 
who  believe  that  they  can  make  themselves  receptive  of  influx  by 
prayers,  adorations,  and  external  3.6\s  of  worship  ;  these  things 
are  of  no  effe6l  unless  man  abstains  from  thinking  and  doing  evils, 
and  by  truths  from  the  Word  leads  himself,  as  of  himself,  to  things 
good  in  respe6l  to  life ;  when  man  does  this  he  makes  himself  re- 
ceptive, and   then   his  prayers,  adorations,  and  external  adls  of 

worship  avail  before  the  Lord.  (On  this  see  more  in  Heaven  and  Hell, 
n.  521-527.) 

249.  "If  any  one  hear  My  voice"  signifies  if  one  attends 
to  the  Lord's  precepts. — This  is  evident  from  the  signification  of 
"to  hear,"  as  meaning  to  attend,  that  is,  to  observe  with  attention, 
and  to  hearken  or  obey ;  for  things  that  enter  by  the  hearing  are 
not  only  seen  by  the  understanding,  but  also,  if  they  are  in  accord 
with  man's  affeflion,  are  obeyed  ;  for  interior  afife6lion  joins  itself 
to  things  heard,  but  not  to  things  seen.  There  are  therefore  two 
significations  of  hearing  and  hearkening  in  common  discourse, 
namely,  to  hear  anyone  or  listen,  and  to  hear  to  anyone  or  hearken 
to  him  ;  the  latter  means  to  obey,  but  the  former  means  to  per- 
ceive;  consequently  "hear  thou"  means  to  be  obedient,  and  "see 
thou"  means  to  be  intelligent.  Such  things  in  common  discourse 
have  their  origin  in  the  spiritual  world,  in  which  man  is  in  respedl 
to  his  spirit  (see  above,  n.  14  and  108).  This  is  evident  also 
from  the  signification  of  "  My  voice,"  that  is,  the  Lord's  voice, 
as  meaning  truths  of  the  Word,  of  do6lrine,  and  of  faith  therefrom, 
thus  precepts  (see  A.C.,  n.  219,  220,  3563,  6971,  8813,  9926).  [2.]  It  is 
said,  if  one  attejids  to  the  Lord^s  precepts ;  which  means  if  one 
wishes  to  know  truths,  and  to  study  them  from  the  Word  ;  this 
no  one  can  do  who  is  in  evils  of  life,  and  who  has  confirmed  him- 
self in  falsities  of  do6lrine.  Those  who  have  confirmed  themselves 
in  falsities  of  do6lrine  attend  to  nothing  in  the  Word  except  what 
favors  the  principles  of  their  falsity  ;  other  things  they  either  pass 
by,  as  if  not  seen,  or  pervert  and  falsify ;  while  those  who  are  in 
evils  of  life  do  not  concern  themselves  about  truths,  and  when  they 
hear  them  do  not  listen  to  them.  Thus  in  one  way  of  hearing, 
which  is  seeing  and  perceiving  truths,  they  receive,  but  not  in  the 
other  way,  which  is  hearkening  to  or  obeying  truths.  But  those  who 
wish  to  know  truths,  and  to  study  them  from  the  Word,  are  such 


CHAP.  III.,  VKKsi-:  20. — X.  25o[a].  3^7 

as  are  in  spiritual  affection  for  truth  ;  these  love  truth  because  it  is 
truth;  and  those  are  in  that  affection  who  wish  to  live  according 
to  truths  tioni  the  Word,  thus  accordint,^  to  the  Lord's  command- 
ments. Such  are  meant  by  "  If  any  one  hear  My  voice  and  open 
the  door,  I  will  come  in  to  him,  and  will  sup  with  him,  an<l  he 
with  Me." 

*50[/l].  "And  open  ihe  c/oor  "  signifies  reception  in  the  heart 
or  the  life. — This  is  e\ident  from  the  signification  of  "opening  the 
door,"  as  meaning  to  admit,  for  "  door"  signifies  admission  (see 
above,  n.  208);  but  here  "opening  the  door"  signifies  reception 
in  the  heart  or  the  life,  for  it  follows,  "I  will  come  in  to  him." 
It  is  said,  "if  he  open  the  door,"  as  if  man  opened  it,  when  yet  it 
is  the  Lord  Himself  who  opens,  as  was  said  and  shown  above  (n. 
248).  It  is  so  said  because  it  so  appears  to  man,  by  reason  of  the 
freedom  gi\en  him  by  the  Lord.  Moreover,  in  the  sense  of  the 
letter  of  the  Wortl  many  things  are  said  according  to  appearances  ; 
but  those  appearances  are  put  off  in  heaven,  where  the  internal  or 
spiritual  sense  of  the  Word  is.  The  sense  of  the  letter  of  the  Word 
is  in  many  places  according  to  appearances,  in  order  that  it  may 
serve  as  a  basis  for  the  sj^iritual  sense  ;  otherwise  it  would  have  no 
basis  or  foundation.  That  many  things  in  the  Word  are  said  accord- 
ing to  appearances  can  be  seen  from  this,  that  it  is  said  in  the  Word 
that  evil  is  from  God,  that  wrath,  anger,  and  revenge  pertain  to  God, 
and  other  like  things  ;  when  yet  God  does  evil  to  no  one,  nor  does 
any  anger  or  revenge  pertain  to  Him  ;  in  fa6^.  He  is  good  itself  and 
love  itself;  but  because  such  is  the  appearance  when  man  does  evil 
and  is  punished  it  is  so  said  in  the  sense  of  the  letter ;  but  .'n  the  spir- 
itual sense  of  the  Word  the  meaning  is  different.  So  is  it  with  this 
"if  any  one  open  the  door."  [2.]  It  shall  also  be  explained  what 
is  meant  by  "opening  the  door,"  when  this  is  said  to  be  done  by 
man,  as  here.  The  Lord  is  always  present  with  the  good  and  trui.K 
in  man,  and  strives  to  open  his  spiritual  mind  ;  this  door  the  Lord 
wishes  to  open,  and  to  endow  man  with  heavenly  love  and  faith  ; 
for  He  says,  " I  stand  at  the  door  and  knock."  But  of  this  endea\or 
or  this  unceasing  desire  of  the  Lord  man  has  no  perception  ;  for 
he  believes  that  he  does  good  from  himself,  and  that  this  endea\or 
or  this  wish  is  in  himself.  It  is  sufficient  then  for  man  to  acknow- 
ledge from  the  doctrine  of  the  church  that  all  good  is  from  God,  and 
nothing  thereof  from  man.  This  is  not  perceived  by  man,  in  order 
that  there  may  be  reception  by  man,  and  by  reception  appropriation, 
for  otherwise  man  cannot  be  reformed.  [3.]  This  shows  how  much 
in  error  those  in  the  do<5lrine  of  faith  alone  are  in  saying  and  be- 


39^  APOCALYPSE    EXPLAINED. 

Heving  that  it  is  faith  and  not  good  of  life  that  saves,  that  is,  that 
man  is  justified  by  faith  alone,  thus  excluding  man's  inclination 
to  receive.  They  know  that  man  must  examine  himself,  must  see 
and  confess  his  evils,  not  only  those  of  a6l  but  also  those  of 
thought  and  intention,  and  that  he  must  afterwards  abstain  from 
them  and  shun  them  and  lead  a  new  life,  which  must  be  a  life  of 
good  ;  and  that  unless  he  does  this  there  is  no  forgiveness  for 
him,  but  damnation.  This  the  do6i:ors  and  leaders  of  the  church 
teach  when  they  preach  from  the  Word,  and  this  they  teach 
everyone  who  comes  to  the  Holy  Supper ;  this  they  then  teach 
as  if  from  faith  ;  but  as  soon  as  they  go  away  and  give  attention 
to  their  do6lrine  of  justification  by  faith  alone  they  no  longer 
believe  these  things,  but  say  that  all  are  led  from  evil  to  good  by 
God  when  they  have  received  faith  ;  and  some  of  them,  that  they 
may  conne6t  their  principles  of  falsity  with  truths,  say  that  when 
they  have  been  justified  by  faith  they  are  led  by  God  to  examine 
themselves,  to  confess  their  sins  before  God,  to  abstain  from 
them,  and  so  on.  This,  however,  is  true  of  no  one  who  believes 
in  justification  by  faith  alone,  but  it  is  true  of  those  who  live  a 
life  of  charity.  By  that  life  a  man  is  conjoined  with  heaven, 
but  no  man  is  so  by  faith  alone.  He  who  is  conjoined  with 
heaven  by  a  life  of  charity  is  led  by  the  Lord  to  see  his  evils, 
both  evils  of  thought  and  evils  of  will.  Man  sees  evils  from 
good,  because  evils  are  contrary  to  good.  But  one  who  be- 
lieves in  salvation  by  faith  alone  says  in  heart,  "  I  have  faith, 
since  I  believe  the  things  that  are  said  ;  nothing  condemns 
me  ;  I  have  been  justified  ;"  and  one  who  so  believes  can  in  no 
way  be  led  by  the  Lord  to  examine  himself  and  to  repent  of 
evils.  Thus  do  they  teach  truths  before  the  people,  who  from 
this  believe  that  living  aright  and  believing  aright  are  meant  by 
being  justified  by  faith,  neither  do  they  look  any  deeper  into  the 
arcana  of  their  do6lrine.  These  are  the  ones  who  are  saved  ; 
the  former  are  the  ones  who  are  condemned.  That  they  are 
condemned  they  themselves  might  see  if  they  were  willing,  for 
they  believe  from  do6lrine  that  goods  of  life,  which  are  works, 
contribute  nothing  to  salvation,  but  faith  alone  ;  when  yet  works 
are  abstaining  from  evils  and  living  a  new  life,  without  which 
there  is  condemnation.  [4.1  That  such  preachings  as  are  not 
from  the  arcana  of  their  dodrine,  and  also  the  prayers  received 
in  the  church  teach  thus,  can  be  seen  from  what  is  read  before 
all  the  people  who  come  to  the  altar  to  enjoy  the  Sacrament  of 
the  Supper,  which  shall  be  quoted  here,  as  follows; 


CHAP.    HI      VERSE    20. — N.   25o[f].  399 

[ft.]  "  The  way  and  means  to  be  received  as  worthy  partakers 
of  that  liolv  table  is,  first,  to  examine  your  lives  and  conversations  by 
the  rule  of  God's  commandments;  and  whereinsoever  ye  shall  per- 
ceive yourselves  to  have  offended,  cither  by  will,  word,  or  deed,  there 
to  bewail  your  own  sinfulness,  and  to  confess  yourselves  to  Almighty 
God,  with  full  purpose  of  amendment  of  life.  And  if  ye  shall  per- 
ceive your  ofTences  to  be  such  as  are  not  only  against  God  but  also 
against  your  neighbors,  then  ye  shall  reconcile  yourselves  unto 
them;  being  ready  to  make  restitution  and  satisfacflion  according 
to  the  uttermost  of  your  power,  for  all  injuries  and  wrongs  done  by 
you  to  any  other;  and  being  likewise  ready  to  forgive  others  that 
have  offended  you,  as  ye  would  have  forgiveness  of  your  offences  at 
God's  hand  ;  for  otherwise  the  receiving  of  the  holy  communion  doth 
nothing  else  but  increase  your  damnation.  Therefore  if  any  of 
you  be  a  blasphemer  of  God,  a  hinderer  or  slanderer  of  His  Word, 
an  adulterer,  or  be  in  malice  or  envy,  or  in  any  other  grievous  crime, 
repent  vou  of  your  sins,  or  else  come  not  to  that  holy  table;  lest 
after  the  taking  of  that  holy  sacrament  the  devil  enter  into  you,  as 
he  entered  into  Judas,  and  fill  you  full  of  iniquities,  and  bring  you 
to  destru(flion  both  of  body  and  soul 

"Judge  therefore  yourselves,  that  ye  be  not  judged  of  the  Lord  ; 
repent  ye  trulv  for  your  sins  past;  have  a  lively  and  steadfast  faith 
in  Christ  our  Saviour;  amend  your  lives,  and  be  in  perfect  charity 
with  all  men 

"  Ye  that  do  truly  and  earnestly  repent  of  your  sins,  and  are  in  love 
and  charity  with  vour  neighbors,  and  intend  to  live  a  new  life,  fol- 
lowing the  commandments  of  God,  and  walking  from  henceforth  in 
His  holy  ways,  draw  near  with  faith,  and  take  this  holy  sacrament  to 
your  comfort :  and  make  your  humble  confession  to  Almighty  God." 

[c]  [5.]  From  this  it  can  now  be  seen  that  the  do6lors  and 
leaders  of  the  church  know,  and  yet  do  not  know,  that  this  way, 
and  not  the  way  of  faith  apart  from  this,  is  the  way  to  heaven  ; 
they  know  when  they  pray  and  preach  before  the  people  what 
is  here  quoted ;  but  they  do  not  know  when  they  teach  from 
their  do6lrine.  The  former  way  they  call  pradlical  religion,  the 
latter  the  Christian  religion  ;  the  former  they  believe  to  be  for 
the  simple,  but  the  latter  for  the  wise.  But  I  am  able  to  assert 
that  those  who  live  according  to  the  dodlrine  of  faith  alone  and 
justification  by  faith  have  no  spiritual  faith  at  all,  and  after  the 
life  in  this  world  they  come  into  damnation.  But  those  who 
live  according  to  the  do<5lrine  drawn  from  the  above  exhorta- 
tions have  spiritual  faith,  and  after  the  life  in  this  world  come 
into  heaven.  This  also  perfectly  agrees  with  the  faith  received 
throughout  the  Christian  world,  called  the  Athanasian  Faith,  in 
which  are  these  words  respefling  the  Lord  : 

"At  whose  coming  all  men  shall  give  account  for  their  own 
works.  And  they  that  have  done  good  shall  go  into  life  everlast- 
ing ;  and  they  that  have  done  evil  into  everlasting  fire  :  this  is  the 
catholic  faith." 


4CXD  APOCALYPSE    EXPLAINED, 

[6.]    That  these  things  are  in  perfedl  agreement  with  the  Word  is 
evident  from  the  following  passages  : 

"  The  Son  of  man  shall  come  in  the  glory  of  His  Father  with  His  angels, 
and  then  He  shall  render  unto  every  man  according  to  his  works  " 
{Matt.  xvi.  27). 

"  They  that  have  done  good  shall  go  forth  unto  the  resurrecflion  of  life, 
and  they  that  have  done  evil  unto  the  resurredlion  of  damnation  " 
{John  V.  28,  29). 

"Blessed  are  the  dead  who  die  in  the  Lord  ;  yea,  saith  the  Spirit,  that 
they  may  rest  from  their  labors  ;  their  works  do  follow  them  " 
{Apoc.  xiv.  13). 

"  I  will  give  unto  each  one  of  you  according  to  his  works  "  {Apoc.  ii.  23). 

"  I  saw  the  dead,  small  and  great,  stand  before  God  ;  and  books  were 
opened  ; .  .  . .  and  the  dead  were  judged  out  of  the  things  which 
were  written  in  the  books,  according  to  their  works.  And  the  sea 
gave  up  the  dead  who  were  in  it,  and  death  and  hell  gave  up  the 
dead  that  were  in  them,  and  they  were  judged  every  one  according 
to  their  works"  {Apoc.  xx.  12,  13). 

**  Behold,  I  come  quickly,  and  My  reward  is  with  Me,  to  give  every  man 
according  to  his  works"  {Apoc.  xxii.  12). 

In  what  is  written  to  the  seven  churches  it  is  said  to  each,  "  I 
know  thy  works."     Thus, 

"  To  the  angel  of  the  Ephesian  church  write.  These  things  saith  He  that 

holdeth  the  seven  stars  in  His  right  hand, I  know  thy  works" 

{Apoc.  ii.  I,  2). 
"  To  the  angel  of  the  Church  of  the  Smyrneans  write,  These  things  saith 

th€  First  and  the  Last, I  know  thy  works  "  {Apoc.  ii.  8,  9). 

"To  the  angel  of  the  church  in  Pergamum  write,  These  things  saith 

He  that  hath  the  sharp  two-edged  sword, I  know  thy  works  " 

(verses  12,  13). 
"To  the  angel  of  the  church  in  Thyatira  write,  These  things  saith  the 

Son  of  God, I  know  thy  works  and  charity"  (verses  18,  19). 

"To  the  angel  of  the  church  of  Sardis  write.  These  things  saith  He  that 

hath  the  seven  spirits  of  God, 1  know  thy  works  "  (chap.  iii.  i). 

"  To  the  angel  of  the  church  in  Philadelphia  write.  These  things  saith 

the  Holy,  the  True, I  know  thy  works"  (verses  7,  8). 

"To  the  angel  of  the  church  of  the  Laodiceans  write.  These  things  saith 

the  Amen,  the  faithful  and  true  Witness I  know  thy  works  " 

(verses  14,  15). 

In  yeremiah  : 

•'  I  will  recompense  them  according  to  their  work,  and  according  to  the 
doing  of  their  hands  "  (xxv.  14). 

In  the  same, 

Jehovah,  "  whose  eyes  are  open  upon  all  the  ways  of  men,  to  give 
every  one  according  to  his  ways  and  according  to  the  fruit  of  his 
works"  (xxxii.  19). 

In  Ho  sea : 

"And  I  will  visit  upon  his  ways,  and  reward  his  works  to  him  "  (iv.  o). 

In  Zechariak : 

"Jehovah.  ...according  to  our  ways  and  according  to  our  works  doeth 
with  us"  (i.  6). 


CHAP.   III.,   VERSE    20.— N.  250[fJ.  40I 

So  in  tlie  following'  passages.     In  yolin  : 

"  If  ye  know  these  things,  blessed  are  ye  if  ye  have  done  theni"(xiii.  17). 

In  Luke : 

"Why  call  ye  Me,  Lord,  and  do  not  the  things  that  I  say?"  (vi.  46.) 

In  Matthew : 

"  Whosoever  doeth  and  teacheth,  he  shall  be  called  great  in  the  kingdom 
of  the  heavens  "  (v.  19). 

In  the  same, 

"Every  tree  that  bringeth  not  forth  good  fruit  shall  be  hewn  down,  and 

cast  into  the  fire Not  every  one  that  saith  unto  Me,  Lord, 

Lord,    shall  enter  into  the  kingdom  of  the  heavens,  but  he  that 

doeth  the  will  of   My  Father  who  is  in   the  heavens Who 

heareth  My  words  and  doeth  them,  I  will  liken  him  unto  a  wise 

man But  who  heareth  My  words  and  doeth  them  not,  I  will 

liken  him  unto  a  foolish  man  "  (vii.  19-27). 

In  the  same, 

"  He  that  was  sown  upon  good  ground,  this  is  he  that  heareth  the  Word 

and  understandeth,  who  beareth  fruit  and  bringeth  forth  "(xiii.  23). 
(In  Mark,  "  These  are  they  that  were  sown  on  good  ground  who  hear 

the  Word  and  accept  it,  and  bear  fruit "   iv.  20). 
(In  Luke,  "The  seed  that  fell  into  good  ground  are  such  as  in  a  simple 

and  good  heart  hear  the  Word,  hold  fast,  and  bring  forth  fruit " 
viii.  15). 
When  the  Lord  had  said  these  things.  He  cried,  saying,  "He  that  hath 

ears  to  hear  let  him  hear  "  {Matt.  xiii.  9  ;  Mark  iv.  9  ;  Luke  viii.  8). 

In  Matthew  : 

"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart  and  with  all  thy 

soul This  is  the  first  and  great  commandment.     The  second 

is  like  unto  it,  Thou  shalt  love  thy  neighbor  as  thyself.     On  these 
two  commandments  hang  the  Law  and  the  Prophets  "  (xxii.  37-40). 

"The  Law  and  the  Prophets  "  means  the  Word  in  its  whole  com- 
plex. [7.]  That  to  love  the  Lord  God  is  to  obey  His  words  or 
precepts  He  Himself  teaches  in  J^ohfi  : 

"  He  that  loveth  Me  keepeth  My  words  ;  and  My  father  will  love  Him, 
and  We  will  come  unto  him  and  make  our  abode  with  him.  But 
he  that  loveth  Me  not  keepeth  not  My  words"  (xiv.  21,  23,  24). 

Also  in  Matthew  : 

The  Lord  said  to  the  goats  on  His  left  hand  that  they  should  go  away 
into  everlasting  fire  ;  and  to  the  sheep  on  His  right  hand  that  they 
should  go  into  eternal  life  (xxv.  31-46). 

That  "  goats  "  are  those  who  do  not  do  the  good  things  of  charity, 
and  "sheep"  those  who  do,  is  clear  from  what  is  there  said; 
they  both  declared  that  they  did  not  know  that  doing  good  to  the 
neighbor  is  doing  it  to  the  Lord ;  but  they  are  taught  at  the  day 


402  APOCALYPSE    EXPLAINED. 

of  judgment,  if  not  before,  that  to  do  good  is  to  love  the  L.ord. 
"The  five  foolish  virgins  who  had  no  oil  in  their  lamps"  also  mean 
those  who  are  in  faith,  and  not  in  the  good  of  charity ;  and  "  the 
five  wise  virgins  who  had  oil  in  their  lamps"  mean  those  who  are 
in  the  good  of  charity  also;  for  "lamp"  signifies  faith,  and  "oil" 
the  good  of  charity. 

It  is  said  that  "the  wise  virgins  were  admitted  ;"  but  the  others  who  said 
"  Lord,  Lord,  open  to  us,"  received  the  answer,  "Verily,  I  say  unto 
you,  I  know  you  not"  {Matt.  xxv.  1-12). 

That  in  the  last  time  of  the  church  there  would  be  no  faith  in  the 
Lord  because  no  charity,  was  signified  by 

Peter's  denying  the  Lord  thrice  before  the  cock  crew  {Matt.  xxvi.  34, 
69-74). 

The  same  is  signified  by 

The  Lord's  saying  to  Peter,  when  Peter  saw  John  following  the  Lord, 
"What  is  that  to  thee,"  Peter?  "  Follow  thou  Me,"  John  ;  for  Pe- 
ter had  said  of  John,  "What  of  this  man?"  {John  xxi.  21,  22.) 

For  "Peter"  in  a  representative  sense  signifies  faith,  and  "John" 
the  good  of  charity  ;  and  because  John  signified  good  of  charity  he 
reclined  on  the  Lord's  breast  {yoh?i  xxi.  20).  [8.]  That  this  good 
is  what  makes  the  church  is  signified  by  the  Lord's  words  from 
the  cross  to  yohn : 

"Jesus  saw  His  mother,  and  the  disciple  standing  by  whom  He  loved; 
and  He  said  unto  His  mother,  Woman,  behold  thy  son  !  And 
He  said  to  the  disciple,  Behold  thy  mother !  And  from  that  hour 
that  disciple  took  her  unto  himself"  (John  xix.  26,  27). 

"Mother"  and  "woman"  here  mean  the  church,  and  "John"  the 
good  of  charity,  and  thus  these  words  signify  that  the  church  will 

be  where  there  is  the  good  of  charity.  (But  these  things  maybe  seen 
more  fully  explained  in  the  passages  quoted  in  The  Doftrine  of  the  New  Jerusalem, 
n.  122  ;  moreover,  that  there  is  no  faith  where  there  is  no  charity,  see  in  The  Last 
yudgmeni,  n.  33-39 ;  and  that  man  after  death  is  such  as  his  life  was  in  the  world, 
and  not  such  as  his  faith  was,  see  Heaven  and  Hell,  n.  470-484 ;  also  what  charity 
is,  and  what  faith  is  in  its  essence,  see  T^e  Doftrine  of  the  New  jfcrusalem,  n. 
84-122.) 

[fl.]  [9,]  From  what  has  now  been  presented  let  it  be  con- 
sidered whether  having  faith  is  anything  else  than  living  it ;  and 
whether  living  it  is  merely  knowing  and  thinking,  and  not  also  will- 
ing and  doing  ;  for  faith  is  not  in  man  when  it  is  only  in  his  knowing 
and  thinking,  but  when  it  is  also  in  his  willing  and  doing.  Faith  in 
man  is  faith  of  the  life,  but  faith  not  yet  in  man  is  faith  of  the  mem- 
ory and  of  thought  therefrom.  Faith  of  the  life  means  believing 
in  God  ;  but  believing  those  things  that  are  from  God,  and  not 


CflAP.    III..  VF.RSF.    20. — N.  251  403 

bclievinc;'  in  God,  is  historical  faith,  which  is  not  saving^.  Who 
that  is  a  true  priest  and  tjood  pastor  does  not  wish  that  men 
should  live  aright ;  and  who  does  not  know  that  a  faith  of  know- 
ledges, based  on  what  another  has  said,  is  not  a  faith  of  the  life, 
but  historical  faith  ?  ;  lo.]  Faith  of  the  life  is  faith  of  charity,  for 
charitv  is  life.  But  even  though  this  be  so.  I  foresee  that  those 
who  have  confirmed  themselves  in  the  do6trine  of  faith  alone 
and  of  justification  by  faith  will  not  recede  from  it,  because  they 
conne(5l  falsities  with  truths  ;  for  they  teach  truths  when  they 
teach  from  the  Word,  but  falsities  when  they  teach  from  do6lrine  ; 
and  they  therefore  confound  these  things  by  saying  that  the  fruits 
of  faith  are  goods  of  life,  and  that  these  follow  from  faith,  and 
yet  that  goods  of  life  contribute  nothing  to  salvation,  but  that 
faith  alone  saves.  Thus  they  both  join  and  separate  the  two  ; 
and  when  they  join  the  two  they  teach  truths,  but  only  before  the 
people,  who  do  not  know  that  they  are  shifting  about,  and  that 
they  say  these  things  of  necessity,  in  order  that  their  do6trine 
may  be  consistent  with  the  Word  ;  but  when  they  separate 
the  two  they  teach  falsities,  for  they  declare  that  faith  saves, 
and  not  the  goods  of  charity  which  are  works,  not  knowing 
that  charity  and  faith  a6l  as  one.  and  that  charity  is  a6ling 
aright  and  faith  is  believing  aright,  and  that  believing  aright 
apart  from  a6ling  aright  is  impossible  ;  thus  that  there  can  be  no 
faith  apart  from  charity  ;  also  that  charity  is  the  esse  of  faith  and 
its  soul  ;  consequently  faith  alone  is  faith  without  a  soul,  thus 
a  dead  faith  ;  and  as  such  faith  is  not  faith,  so  justification  by 
faith  is  a  thing  of  nought. 

251.  "/  will  come  in  to  Him  "  signifies  coyijun6lio7i. — This  is 
evident  from  the  signification  of  "  coming  in,"  as  meaning,  in 
reference  to  the  Lord,  to  be  conjoined  with  Him  ^see  a.c,  n. 
3914, 3918. 6782,  6783I.  The  Lord  is  conjoined  with  those  who  receive 
Him  in  heart  and  life,  because  the  Lord  enters  or  flows  into  life  ; 
He  enters  or  flows  in  only  with  those  who  are  in  a  life  of  spir- 
itual love,  or  in  a  life  of  charity ;  for  charity  is  spiritual  love. 
When  that  love  makes  a  man's  life,  the  Lord  enters  or  flows  in 
through  it  into  truths  of  faith,  and  causes  man  to  see.  that  is.  to 
know  these  ;  from  this  man  has  spiritual  affedlion  for  truth.  It 
is  a  great  mistake  to  suppose  that  the  Lord  enters  or  flows  into 
faith  alone  or  into  faith  separate  from  charity  with  man  ;  in  such 
a  faith  there  is  no  life,  for  it  is  like  the  breathing  of  the  lungs 
without  the  inflow  from  the  heart,  which  breathing  would  be  only 
a  lifeless  mo\ement.  for  the  breathing  of  the  lungs  is  made  alive 
by  the  inflow  from  the  heart,  as  is  well  known.  This  makes  clear 
by  what  way  the  Divine  that  goes  forth  from  the  Lord  is  ad- 


404  APOCALYPSE    EXPLAINED. 

mitted,  namely,  by  the  way  of  the  heart,  that  is,  of  the  love  ; 
whether  you  say  the  heart  or  the  love,  it  is  the  same  as  the  life 
of  the  spirit  therefrom.  Love  makes  man's  life,  as  any  one 
may  know  and  see  if  he  is  willing  to  give  thought  to  it ;  for 
what  is  a  man  without  love?  is  he  not  a  stock?  Therefore, 
as  the  love  is  so  is  the  man.  Love  is  willing  and  doing,  for 
what  a  man  loves  he  wills  and  does.  An  idea  of  good  of 
charity  and  of  truth  of  faith  may  be  formed  from  the  sun's  light 
and  heat.  When  the  light  that  goes  forth  from  the  sun  is  con- 
joined with  heat,  as  in  spring  and  summer  time,  all  things  of  the 
earth  bud  and  blossom  ;  but  when  there  is  no  heat  in  the  light, 
as  in  winter  time,  all  things  of  the  earth  become  torpid  and  die. 
Spiritual  light  is  truth  of  faith,  and  spiritual  heat  is  good  of 
charity.  From  this  an  idea  may  be  formed  of  the  man  of  the 
church  ;  that  when  faith  in  him  is  conjoined  to  charity  he  is  like 
a  garden  and  a  paradise  ;  but  when  faith  in  him  is  not  conjoined 
to  charity  he  is  like  a  desert,  or  a  land  covered  with  snow. 

252[r#].  "And  will  sup  with  him,  and  he  with  Me,"  signifies 
sharing  with  ihejn  the  felicities  of  heaven. — This  is  evident  from 
the  signification  of  "supping,"  as  meaning  to  share  the  goods 
of  heaven.  "To  sup"  means  to  share,  because  "banquets," 
"feasts,"  "dinners,"  and  "suppers"  in  the  Word  signify  con- 
sociations by  love,  and  thus  a  sharing  of  love's  delights,  for  all 
delights  are  of  love.  These  things  derive  their  signification 
from  that  of  bread  and  of  wine,  which  signify  good  of  love, 
celestial  and  spiritual ;  and  from  that  of  eating  together,  which 
signifies  sharing  and  appropriation.  This  was  formerly  signi- 
fied by  the  paschal  supper,  and  is  at  this  day  signified  by  the 

holy  supper  (see  above,  n.  1 46;    and  in  The  DoCtrine  of  the  New  yenisalem, 

n.  210-222).  Mention  is  made  of  "supping,"  because  weddings 
were  celebrated  at  supper  time,  and  weddings  signify  the  con- 
jun6lion  of  good  and  truth,  and  consequent  sharing  of  delights. 
It  therefore  is  said  in  the  Apocalypse, 

"  Blessed  are  they  which  are  called  to  the  marriage  supper  of  the  Lamb  " 
(xix.  9) ; 

and  afterwards, 

"  Come  and  be  gathered  together  unto  the  supper  of  the  great  God  "  (verse 
17). 

[2.]  As  suppers  signify  consociations  by  love,  and  consequent 
sharing  of  delights,  the  Lord  compared  the  church  and  heaven 
to  a  "supper,"  and  also  to  a  "wedding;"  to  a  "supper"  in 
Luke : 


CHAP.    III.,  VERSE   20. — N.    252[rt].  405 

"The  master  of  the  house  made  a  great  supper,  and  bade  many;  but 
all  those  that  were  bidden  excused  themselves.  Therefore,  being 
angry,  he  ordered  his  servant  to  bring  in  the  poor,  and  the  maimed, 
and  the  halt,  and  the  blind  ;  saying  of  those  bidden  that  none  ol 
them  should  taste  of  the  supper"  (xiv.  16-24). 

(Nearly  the  same  is  meant  by  the  wedding  to  which  invi- 
tations were  given  in  Matthew  xxii.  1-15.)  "Supper"  here 
means  heaven  and  the  church;  "those  bidden  who  excused 
themselves"  mean  the  Jews  with  whom  the  church  then  was; 
for  the  church  specifically  is  where  the  Word  is,  and  where  the 
Lord  is  known  through  the  Word.  "The  poor,  the  maimed, 
the  halt,  and  the  blind,"  mean  those  who  are  spiritually  such, 
and  who  were  then  outside  the  church.  Heaven  and  the  church 
are  here  likened  to  "a  supper"  and  to  "a  wedding,"  because 
heaven  is  conjundlion  of  angels  with  the  Lord  by  love,  and  their 
consociation  among  themselves  by  charity,  and  consequent  shar- 
ing of  all  delights  and  felicities  ;  the  same  is  true  of  the  church, 
since  the  church  is  the  Lord's  heaven  on  the  earth.     (That  heaven 

IS  conjunction  of  angels  with  the  Lord  by  love,  and  also  their  mutual  consociation 
by  charity,  see  Heaven  and  Hell,  n.  13-19,  and  a  consequent  sharing  of  all  delights 

and  felicities,  n.  396-400.)  [3.]  In  the  Word  it  is  said  in  many  places 
that  those  admitted  into  heaven  are  "to  eat  together  ;"  and  this 
means  in  the  spiritual  sense  that  they  are  to  enjoy  blessedness 
and  felicity;  thus  "eating  together"  has  here  the  same  signi- 
ficance as  "supping,"     Thus  in  Luke: 

"They  shall  come  from  the  east  and  the  west,  and  from  the  north  and 
the  south,  and  shall  sit  at  meat  in  the  kingdom  of  God"  (xiii.  29). 

and  in  Matthew: 

"  Many  shall  come  from  the  east  and  the  west,  and  shall  sit  down  to  meat 
with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  the  heavens" 
(viii.  11). 

Those  who  are  to  "  come  from  the  east  and  west,  and  north 
and  south,"  are  all  who  are  in  good  of  love,  and  in  the  truths 

of  faith  therefrom.  (That  the  "four  quarters"  in  the  Word  have  such  a 
signification,  see  Heaven  and  Hell,  n.  141-153  ;  that  "  Abraham,  Isaac,  and  Jacob," 
mean  the  Lord  in  respetft  to  the  Divine  itself  and  the  Divine  Human,  A.C.,  n.  1893, 
4615,  6098,  6185,  6276,  6804,  6847;  consequently  "to  sit  at  meat  with  them" 
means  to  be  conjoined  with  the  Lord,  and  to  be  consociated  together  by  love,  and  by 
such  conjundlion  and  consociation  to  enjoy  eternal  blessedness  and  felicity,  and  this 
fix)m  the  Lord  alone.)      [4.]    In  L.uke : 

"Jesus  said.  Let  your  loins  be  girded  about,  and  your  lamps  burning, 
and  be  ye  yourselves  like  unto  men  looking  for  their  Lord  when 
He  shall  return  from  the  wedding,  that  when  Hecometh  and  knock- 
eth  they  may  open  unto  Him.  Blessed  are  those  servants  whom 
the  Lord  when  He  cometh  shall  find  watching  ;  verily  I  say  unto 
you,  that  He  shall  gird  Himself,  and  make  them  to  sit  down  to 
meat,  and  drawing  near,  He  will  minister  to  them  "  (xii.  35,  seq.). 


406  APOCALYPSE    EXPLAINED. 

"The  loins  that  are  to  be  girded"  mean  the  good  of  love  (yi.C, 
n.  3021,4280,  9961);  "the  lamps  that  are  to  be  burning"  signify 
truths  of  faith  from  good  of  love  {A.c,  9548,  9551,  9783) ;  "girding 
Himself,  making  them  to  sit  down  to  meat,  and  ministering  to 
them,"  signifies  to  bestow  upon  them  every  good.  [5.]  In  the 
same, 

"Ye  are  they  which  have  continued  with  Me  in  My  temptations  ;  I  ap- 
point unto  you,  even  as  My  Father  hath  appointed  unto  Me,  a  king- 
dom, that  ye  may  eat  and  drink  at  My  table  in  the  kingdom  "  (xxii. 
28-30). 

''To  eat  and  drink  at  the  Lord's  table  in  the  kingdom  of  God" 
is  to  be  conjoined  to  the  Lord  by  love  and  faith,  and  to  enjoy 
heavenly  blessedness.     [6.]    In  Matthew  : 

Jesus  said,  "  I  say  unto  you,  I  will  not  drink  henceforth  of  this  fruit  of 
the  vine,  until  that  day  when  I  will  drink  it  new  with  you  in  My 
Father's  kingdom  "  (xxvi.  29). 

These  words  were  spoken  by  the  Lord  after  He  instituted  the 
Holy  Supper  ;  and  "the  fruit  of  the  vine"  signifies  Divine  truth 
from  Divine  good,  and  blessedness  and  felicity  therefrom.  [7.] 
The  signification  of  "feast"  is  the  same  as  that  of  "supper;" 
in  Isaiah  : 

"In  this  mountain  shall  Jehovah  make  unto  all  peoples  a  feast  of  fat 
things,  a  feast  of  wines  on  the  lees  "  (xxv.  6) ; 

Here  the  coming  of  the  Lord  is  treated  of,  and  "a  feast  of  fat 
things"  signifies  the  appropriation  and  sharing  of  goods,  and 
"  a  feast  of  wines  oji  the  lees,"  or  best  wine,  the  appropriation 

of  truths.  (That  "fat  things"  signify  goods  of  love,  see  A.C.,  n.  353,  5943, 
10033  ;  and  also  delights  of  love,  n.  6409  ;  and  that  "  wine  "  signifies  good  of  charity, 
which  in  its  essence  is  truth,  n.  1071,  1798,  6377.) 

[6.]  [8.]    The  "wedding  to  which  the  ten  virgins  were  in- 
vited" has  a  like  meaning,  of  which  in  Matthew : 

"The  kingdom  of  the  heavens  is  like  unto  ten  virgins,  who  took  their 
lamps  and  went  forth  to  meet  the  bridegroom.  And  five  of  them 
were  wise,  and  five  were  foolish.  The  foolish,  when  they  took  their 
lamps,  took  no  oil  with  them  ;  but  the  wise  took  oil  in  their  vessels 
with  their  lamps.  Now  while  the  bridegroom  tarried  they  all 
slumbered  and  slept.  But  at  midnight  a  cry  arose,  Behold  the 
bridegroom  cometh  ;  go  ye  out  to  meet  him.  Then  all  those  vir- 
gins arose,  and  trimmed  their  lamps.  And  the  foolish  said  unto 
the  wise,  Give  us  of  your  oil ;  for  our  lamps  are  going  out.  But 
the  wise  answered,  saying,  Peradventure  there  will  not  be  enough 
for  us  and  you  ;  go  ye  rather  to  them  that  sell,  and  buy  for  your- 
selves. And  while  they  went  to  buy,  the  bridegroom  came  ;  and 
they  that  were  ready  went  in  with  him  to  the  wedding,  and  the 
door  was  shut.     Afterward  came  also  the  other  virgins,  saying, 


CHAP,    in.,   VF.RSK  21. — N.   253[<;].  407 

Lord,  Lord,  open  to  us.     But  he  answered  and  said,  Verily  I  say 
to  you,  I  know  you  not"  (xxv.  1-12). 

This  treats  of  conjundion  with  the  Lord  by  love  and  faith  ;  this 
the  "  wedding  "  signifies  ;  "  oil "  signifies  good  of  love,  and  "lamps  " 
truth  of  faith.  To  make  clear  that  in  every  least  thing  that  th€ 
Lord  spake  there  is  a  spiritual  sense,  I  will  lay  open  the  partic- 
ulars of  the  spiritual  sense  of  this  parable.  The  kingdom  of  the 
heavens,  to  which  the  ten  virgins  are  likened,  means  heaven  and 
the  church  ;  "the  ten-  virgins"  signify  all  who  are  of  the  church, 
("  ten  "  all,  and  "virgins  "  those  who  are  in  an  affection  for  spiritual 
truth  and  good,  which  affedion  constitutes  the  church,)  therefore 
"Zion"  and  "Jerusalem,"  by  which  the  church  is  signified,  are 
called  in  the  Word  "virgins,"  as  "the  virgin  Zion,"  and  "the 
virgin  Jerusalem,"  and  in  the  Apocalypse  it  is  said  that  "virgins 
follow  the  Lamb."  "  The  lamps  that  they  took  to  go  forth  and 
meet  the  bridegroom"  signify  truths  of  faith  ;  "the  bridegroom" 
means  the  Lord  in  respe6l  to  conjunction  with  heaven  and  the 
church  by  love  and  faith  ;  for  "  a  wedding  "  is  treated  of,  which  sig- 
nifies that  conjunction.  "The  five  wise  virgins"  and  "the  five 
loolish"  signify  those  of  the  church  who  are  in  faith  from  love, 
and  those  who  are  in  faith  apart  from  love  (the  same  as  "the 
wise  and  foolish  "  in  Matthew  \\\.  23,  26).  "  Midnight,  when  the 
cry  arose,"  signifies  the  last  judgment,  and  in  general  the  end  of 
man's  life,  when  he  will  be  adjudged  either  to  heaven  or  to  hell ; 
"  the  foolish  virgins  then  saying  to  the  wise,  Give  us  of  your  oil, 
and  the  wise  answering  that  they  should  go  to  them  who  sell," 
signifies  the  state  of  all  after  death, — that  those  who  have  no  good 
of  lo\-e  in  faith,  or  truth  of  faith  from  good  of  love,  then  wish 
to  acquire  it  for  themseves,  but  in  vain,  since  such  as  man's  life 
has  been  in  the  world  such  he  remains.  This  makes  clear  what  is 
signified  by  "  the  wise  virgins  "  going  in  to  the  marriage,  and  that 
the  foolish  who  said,  "  Lord,  Lord,  open  to  us,"  received  for  an- 
swer, "Verily  I  say  unto  you,  I  know  you  not."  "I  know  you 
not"  signifies  that  the  Lord  was  not  conjoined  to  them,  since  spirit- 
ual love  conjoins,  and  not  faith  without  love ;  for  the  Lord  has 
His  abode  with  those  who  are  in  love,  and  in  faith  therefrom,  and 
these  He  knows  because  He  is  in  them. 

253[r#].  {Verse  ■21. '\  "He  that  overcometh,  I  will  give  to  him 
to  sit  with  Me  in  My  Mro/;e,"  signifies  that  he  who  is  steadfast  to 
ike  end  of  life  shall  be  conjoined  ivith  heaven  where  the  Lord  is. 
' — This  is  evident  from  the  signification  of  "  overcoming,"  as  mean- 
ing to  be  steadfast  in  spiritual  affetlion  for  truth  even  to  the  end 


408  APOCALYPSE   EXPLAINED. 

of  life  (see  above,  n.  128)  ;  but  here  it  means  to  be  steadfast  in  a 
state  of  faith  from  charity,  since  charity  is  here  treated  of  This  is 
what  "overcoming"  means;  because  so  long  as  man  lives  in  the 
world  he  is  in  combat  against  the  evils  and  the  falsities  therefrom 
that  are  in  him ;  and  he  who  is  in  combat,  and  is  steadfast  in  the 
faith  of  charity  even  to  the  end  of  life,  overcomes ;  and  he  who 
overcomes  in  the  world  overcomes  to  eternity,  since  man  after 
death  is  such  as  his  life  had  been  in  the  world.  This  is  evident 
also  from  the  signification  of  "to  sit  with  Me  in  My  throne,"  as 
meaning  to  be  conjoined  with  heaven  where  the  Lord  is  ;  for 
"throne"  signifies  heaven,  and  to  "sit  with  Me"  signifies  to  be 
together  with  the  Lord,  thus  conjoined  to  Him.  [2.]  In  many 
passages  of  the  Word  the  word  "throne"  is  used,  and  in  reference 
to  the  Lord  it  signifies  in  general,  heaven,  in  particular  the  spirit- 
ual heaven,  and  in  the  abstra6l,  Divine  truth  going  forth  from  the 
Lord,  since  this  is  what  makes  heaven.  For  this  reason  "throne" 
is  also  predicated  of  judgment,  since  all  judgment  is  effeded  by 
truths.  That  such  is  the  signification  of  "throne"  in  the  Word 
can  be  seen  from  the  following  passages.     In  Isaiah : 

"Jehovah  said,  The  heavens  are  My  throne"  (Ixvi.  i). 

In  David : 

"Jehovah  hath  established  His  throne  in  the  heavens"  {Psalm  ciii.  19). 

And  in  Matthew  : 

"  He  that  sweareth  by  heaven  sweareth  by  the  throne  of  God  and  by 
Him  that  sitteth  thereon"  (xxiii.  22). 

It  is  clear  that  "throne"  in  these  passages  signifies  heaven  ;  for  it  is 
said  that  "the  heavens  are  His  throne,"  that  "  He  hath  established 
His  throne  in  the  heavens,"  and  that  "  he  who  sweareth  by  heaven 
sweareth  by  the  throne  of  God  ;"  not  because  Jehovah  or  the  Lord 
there  sits  upon  a  throne,  but  because  His  Divine  in  the  heavens  is 
called  "throne,"  and  indeed  appears  at  times  as  a  throne  to  those 
to  whom  it  is  given  to  look  into  heaven.  That  the  Lord  was  thus 
seen  is  evident  in  Isaiah : 

"  I  saw  the  Lord  sitting  upon  a  throne  high  and  lifted  up,  and  His  train 

filling  the  temple"  (vi.  i). 

"His  train  filling  the  temple"  signifies  that  Divine,  truth  going 
forth  filled  the  outmost  of  heaven  and  the  church,  for  the  "Lord's 
train"  signifies  in  general  Divine  truth  going  forth,  and  in  par- 
ticular Di\ine  truth  in  the  outermosts  of  heaven  and  in  the  church 


CMAF     III.,   VF.RSE    21. — N.    253[a].  409 

(see  above,  n.  220[.;]).     [3.]    In  Ezekicl : 

"Above  the  firmament  tliat  was  over  the  head  [of  the  cherubim]  there 
was  as  the  appearance  of  a  sapphire  stone,  the  likeness  of  a  throne, 
and  upon  the  likeness  of  the  throne  was  a  likeness  as  the  appear- 
ance of  a  man  upon  it  above  "  (i.  26  ;  x.  i). 

The  "throne"  had  an  appearance  Hke  a  sapphire  stone,  because 
"sappliire"  signified  Divine  truth  goinp;-  fortli  from  the  Lord's 
Divine  good,  and  therefore  spiritual  truth  pellucid  from  celestial 
good  (see  AC,  n.  9407,  9873)  ;  thus  "throne"  here  signifies  the  whole 
heaven,  for  heaven  is  heaven  from  Divine  truth.  (What "  chemb"  sig- 
nifies, see  A.C.,  n.  9277  end,  9509,  9673.)     [4.]    In  the  Apocalypse : 

"  Behold,  a  throne  set  in  heaven,  and  upon  the  throne  One  sitting 

A  rainbow  round  about  the  throne,  in  aspecft  like  an  emerald 

And  out  of   the  throne  proceeded  lightnings   and  thunders  and 

voices Before  the  throne  a  glassy  sea  like  unto  crystal ; . . . 

and  round  about  the  throne  four  animals,  full  of  eyes  before  and 
behind"  (iv.  2-6,  9,  10). 

That  heaven  in  respefl  to  Divine  truths  is  here  described  will 
be  seen  in  the  explanation  of  these  words  in  the  following  chap- 
ter. There  is  a  like  meaning  in  the  following  from  the  Apoca- 
lypse : 

"A  pure  river  and  bright  as  crystal  went  forth  out  of  the  throne  of  God 
and  of  the  Lamb"  (xxii.  i), 

"A  pure  river  and  bright  as  crystal  was  seen  going  forth  out 
of  the  throne,"  because  a  "river"  as  well  as  "cr\'star'  signifies 
Divine  truth.  [5.]  "The  throne  of  David"  in  the  Word  has 
the  same  meaning ;  by  "  David  "  in  the  prophetic  Word  is  meant, 
not  David,  but  the  Lord  in  respect  to  royalty,  which  is  Divine 
truth  in  the  spiritual  heaven,  which  is  the  second  heaven.  So  in 
Luke  : 

The  angel  said  to  Mary,  "  He  shall  be  great,  and  shall  be  called  the  Son 
of  the  Most  High,  and  the  Lord  God  shall  give  unto  Him  the  throne 
of  His  father  David"  (i.  32). 

And  in  IsaiaJi  : 

"  Unto  us  a  child  is  born,  unto  us  a  Son  is  given,  and  the  government 
shall  be  upon  His  shoulder,  and  His  name  shall  be  called  Won- 
derful, Counsellor,  God,  Mighty,  Father  of  Eternity,  Prince  of  Peace. 
Of  the  increase  of  His  government  and  peace  there  shall  be  no 
end  ;  upon  the  throne  of  David,  and  upon  His  kingdom,  to  estab- 
lish it ....  in  judgment  and  in  righteousness,  from  henceforth  and 
even  to  eternity"  (ix.  6,  7). 

It  is  clear  that  David  is  not  here  meant,  nor  his  throne,  on  which 
the  Lord  was  to  sit  ;   for  the  Lord's  kingdom  was  not  on  earth 


4IO  APOCALYPSE  EXPLAINED. 

but  in  heaven ;  by  "the  throne  of  David,"  therefore,  heaven  in  re- 
spe6l  to  Divine  truth  is  meant  (see  above,  n.  205).  The  meaning 
is  the  same  in  the  Psalms  of  David,  where  the  Lord  speaks  of 
His  throne  and  His  kingdom  ;  as  in  the  whole  oi Psalm  Ixxxix.,  in 
which  aii'e  tliese  words, 

"I  have  sworn  unto  David  My  servant:  Thy  seed  will  I  establish  for 
ever  ;  and  ....  thy  throne  to  generation  and  generation Judg- 
ment and  righteousness  are  the  foundation  of  thy  throne ;  ....  I 
will  establish  ....  his  throne  as  the  days  of  the  heavens  "  (verses  3, 
4.  14.  29). 

That  the  Lord  is  here  meant  by  David,  see  above  (n.  205).  The 
same  is  signified  by  "the  throne  of  glory"  where  the  Lord  is 
spoken  of,  for  "glory"  signifies  Divine  truth.     As  in  Matthew : 

"When  the  Son  of  man  shall  come  in  His  glory,  and  all  the  holy  angels 
with  Him,  then  shall  He  sit  on  the  throne  of  His  gJory  "  (xxv.  31). 

(That  "  glory"  signifies  Divine  truth  in  heaven,  see  A.C.,  n.  4809,  5922,  8267,  8427, 

9429;  and  above,  n.  33.)  This  shows  what  is  signified  by  "the  throne 
of  glory"  in  yeremiah: 

"  Do  not  disgrace  the  throne  of  thy  glory  "  (xiv.  21  ;  and  xvii.  12) ; 

which  signifies  that  Divine  truth  should  not  be  disgraced.  Jeru- 
salem is  called  "the  throne  of  Jehovah"  from  a  like  signification  ; 
for  "Jeiusalem"  signifies  the  church  in  respe6l  to  do6lrine;  and 
doctrine  is  Divine  truth.  From  this  it  is  clear  how  these  words  are 
to  be  understood  in  yeremiah  : 

"At  that  time  they  shall  call  Jerusalem  the  throne  of  Jehovah,  and  all 
the  nations  shall  be  gathered  unto  it"  (iii.  17). 

In  David, 

"Jerusalem  is  builded  . . . . ;  thither  the  tribes  go  up ; ... .  and  there  are 
set  thrones  for  judgment,  the  thrones  of  the  house  of  David" 
(cxxii.  3-5). 

In  Ezekiel: 

"  The  glory  of  Jehovah  came  into  the  house  by  the  way  of  the  gate 

whose  face  was  toward  the  east And  He  said  unto  me,  Son 

of  man,  behold  the  place  of  my  throne,  and  the  place  of  the  soles 
of  my  feet,  where  I  will  dwell  in  the  midst  of  the  sons  of  Israel  for 
ever"  (xliii.  4,  7). 

(That  "Jerusalem"  signifies  the  church  in  respetft  to  dodlrine,  thus  Divine  truth 
in  the  heavens  and  on  the  earth,  for  this  makes  the  church,  see  A.C.,  n.  3654,  9166 , 

and  above,  n.  22^[a,c].)  [6.]  As  all  judgment  is  effeded  by  truths, 
and  judgment  in  the  heavens  by  Divine  truth,  "throne"  is  also 
mentioned  where  the  Lord  in  respetl  to  judgment  is  treated  of,  as 
above  (Matthew  xxv.  31  ;  and  in  David,  Ps.  cxxii.  3-5).    Again, 


CHAP.   III.,   VERSE    21  — N.  253[/5].  4II 


in  David 


Jehovah,  "Thou  hast  e.vecutcd  my  judpment ;  ....thou  sattcst  on  the 
throne  a  judge  of  righteousness:  thou  hast  rebuked  the  nations, 
thou  hast  destroyed  the  wicked  ;  . . . .  Jehovah  shall  sit  for  ever  ; 
lie  will  establish  His  throne  for  judgment"  (ix.  4,  5,  7). 

[ft.]  It  is  :il.s(i  said  in  many  places  in  the  Word,  not  only  that 
the  LortI  i.->  to  sit  on  a  throne,  but  that  others  shall  sit  upon  thrones, 
and  these  "  thrones  "  do  not  mean  thrones,  but  Divine  truths.  Thus 
in  the  First  Book  of  Samuel: 

"  He  raiseth  up  the  humbled  out  of  the  dust,  and  lifteth  up  the  needy 
from  the  dunghill,  to  make  them  sit  with  princes,  and  to  make  them 
inherit  the  throne  of  glory  "  (ii.  8). 

In  the  Apocalypse  : 

"  The  four-and-twenty  elders  who  are  before  the  throne  of  God,  sitting 
upon  their  thrones"  (xi.  16). 

Again, 

"  I  saw  thrones,  and  they  sat  upon  them,  and  judgment  was  given  unto 
them"  (xx.  4). 

In  Matthew: 

**Ye  who  have  followed  Me  in  the  regeneration,  when  the  Son  of  man 
shall  sit  upon  the  throne  of  His  glory  ye  also  shall  sit  upon 
thrones,  judging  the  twelve  tribes  of   Israel "  (xix.  28  ;  Luke  xxiL 

30). 

Here  "thrones  "  mean  Divine  truths,  according  to  and  from  which 
all  are  to  be  judged  ;  "twelve"  and  "twenty-four"  signify  all  things 
and  are  predicated  of  truths  ;  "elders,"  and  "  disciples"  also,  like- 
wise "tribes,"  signify  Divine  truths.  When  all  this  is  known,  what 
is  meant  by  "thrones"  in  the  above  passages  can  be  seen;  also 
what  is  meant  by  "throne"  in  these  words,  "He  that  overcometh 
will  I  give  to  him  to  sit  with  Me  in  My  throne."   (That "  twelve  "■  signifies 

all,  and  that  it  is  predicated  of  truths,  see  A.C.,  n.  577,  2089,  2129,  2130,  3272,  3858, 
3913;  likewise  "  twenty-four "  because  that  number  Is  the  double  of  twelve,  and 
arises  from  it  by  multiplication,  n.  5291,  5335,  5708,  7973.  That "  the  elders  of  Israel " 
signify  all  in  the  church  who  are  in  truths  from  good,  n.  6524,  6525,  6890,  7912,  8578, 
8585,  9376,  9404;  likewise  "  the  Lord's  twelve  disciples,"  n.  2129,  3354,  3488,  3858, 
6397;   likewise  "the  twelve  tribes,"  n.  3858,  3926,  4060,  6335,  7836,  7891.)      [7.] 

From  this  it  can  be  seen  what  was  represented  by  the  throne  built 
by  Solomon,  thus  described  in  the  First  Book  of  Kings : 

Solomon  "  made  a  great  ivory  throne,  and  overlaid  it  with  pure  gold. 
There  were  six  steps  to  the  throne  ;  the  head  of  the  throne  was  round ; 
and  behind  it  were  hands  on  either  side  near  the  place  of  the  seat, 
and  two  lions  standing  near  the  hands  ;  and  there  were  twelve  lions 
standing  upon  the  six  steps  on  the  one  side  and  on  the  other ; 
there  was  not  the  like  made  in  any  kingdom  "  (x.  18-20). 


412  APOCALYPSE    EXPLAIXKD. 

Here  "ivory"  signifies  Divine  truth  in  outmosts  ;  "the  head 
being  round,"  the  corresponding  good;  "the  gold  with  which 
it  was  overlaid"  Divine  good  from  which  is  Divine  truth. 
"The  six  steps"  signify  all  things  from  first  to  last;  "the  two 
hands"  all  power;  "lions,"  the  truths  of  the  church  in  thdr 
power;  "twelve,"  all  things.  As  "throne,"  in  reference  to  the 
Lord,  signifies  heaven  in  resped  to  all  Divine  truth,  so  in  a 
contrary  sense  it  signifies  hell  in  respedl  to  all  falsity. 

(In  this  contrary  sense  "throne"  is  mentioned  Apoc.  ii.  13;  Isa.  xiv. 
9,  13;  xlvii.  I  ;  Hagg.  ii.  22;  Dan.  vii.  9;  Luke  i.  52;  and  else- 
where.) 

254.  "As  I  also  have  overcome,  and  am  sitting  with  My 
Father  in  His  throne,"  signifies  co77iparatively  as  Divine  good 
is  united  to  Divine  truth  in  heaven. — This  is  evident  from  the 
signification  of  "  overcoming,"  as  meaning  in  reference  to  the 
Lord  Himself,  to  unite  Divine  good  to  Divine  truth.  Because 
this  was  effefted  through  temptations  and  viflories,  it  is  said, 

"as  I  also  have  overcome."  (That  the  Lord  united  Divine  good  to  Divine 
truth  through  temptations  admitted  into  His  Human,  and  through  continual  vidlo- 
ries  in  these,  see   The  Doilrine  of  the  New  yemsalem,  n.  201,  293,302.)      "  To 

sit  with  My  Father  in  His  throne"  signifies  Divine  good  united 
to  Divine  truth  in  heaven,  because  "Father,"  when  said  by 
the  Lord,  means  the  Divine  good  that  was  in  Him  from  con- 
ception, and  "Son"  Divine  truth,  both  in  heaven,  "throne" 
meaning  heaven  (see  above).  This  Divine  of  the  Lord  in  the 
heavens  is  called  Divine  truth,  but  it  is  Divine  good  united  to 

Divme    truth.        (That  this  is  so,  see  Heaveti  and  Hell,  n.  13,  133,  139,  140.) 

[2.]  There  is  a  comparison  made  between  men  of  the  church 
and  the  Lord  Himself,  in  His  saying,  "  He  that  overcometh  I 
will  give  to  him  to  sit  with  Me  in  My  throne,  as  I  also  have 
overcome  and  am  sitting  with  My  Father  in  His  throne,"  be- 
cause the  Lord's  life  in  the  world  was  an  example  according 
to  which  men  of  the  church  are  to  live,  as  the  Lord  Himself 
teaches  in  yohn: 

"  I  have  given  unto  you  an  example  that  ye  also  should  do  as  I  have 

done  to  you If  ye  know  these  things,  blessed  are  ye  if  ye  do 

them"  (xiii.  15,  17). 

So  in  other  places  the  Lord  compares  Himself  with  others ;  for 
example,  in  yohi : 

Jesus  said,  "  Even  as  the  Father  hath  loved  Me,  so  have  I  loved  you ; 
abide  ye  in  My  love, ....as  I  have  kept  My  Father's  command- 
ments, and  abide  in  Hif  love  "  (xv.  9,  10). 


CHAP.  III.,  \i;ksi-   2  1. — .\.  254.  413 

In  the  same, 

"They  are  not  of  the  world,  even  as  I  am  not  of  tlic  world As  Thou 

didst  send  Me  into  the  world,  even  so  sent  I  them  into  the  world" 
(xvii.  16,  18). 

In  the  same, 

"As  the  Father  hath  sent  Mc,  even  so  send  I  you"  (xx.  21). 

In  the  same, 

"The  glory  which  Thou  hast  given  Me  I  have  given  unto  them  ;   that 

they  may  be  one  even  as  we  are  one,  I  in  them,  Thou  in  Me 

Father,  those  whom  Thou  hast  given  Me,  I  will  that  where  I  am 
they  also  may  be  with  Me,  that  they  may  behold  My  glory  which 

Thou  hast  given  Me I  have  made  known  unto  them  Thy 

name,  and   will   make  it    known   that  the    love    wherewith  Thou 
hast  loved  Me  may  be  in  them,  and  I  in  them  "  (xvii.  22-24,  26). 

The  Lord' spoke  of  His  conjunction  with  men  in  the  same  way 
as  He  spoke  of  His  conjunction  with  the  Father,  that  is,  the 
conjun6lion  of  His  Human  with  the  Divine  that  was  in  Him, 
for  the  reason  that  the  Lord  is  not  conjoined  with  what  is  man's 
own  (proprLi)  but  with  His  own  that  is  with  man.  The  Lord 
removes  what  is  man's  own  { proprium),  and  gives  of  His  own, 
and  dwells  in  that.  That  this  is  so  is  known  in  the  church,  as 
is  clear  from  the  customary  prayer  and  the  exhortation  to 
those  who  come  to  the  sacrament  of  the  Supper,  in  which  are 
these  words, 

"  If  with  a  true  penitent  heart  and  lively  faith  v/e  receive  that 
holy  sacrament  (for  then  we  spiritually  eat  the  flesh  of  Christ,  and 
drink  His  blood),  then  we  dwell  in  Christ,  and  Christ  in  us;  and  we 
are  one  with  Christ,  and  Christ  with  us." 

(See  also  yohn  vi.  56.)  (But  these  things  may  be  better  understood  from 
what  is  shown  in  Heaven  and  Hell,  n.  Ti,  12.)       From  this   it  follows  that 

as  the  Divine  of  the  Lord  received  by  angels  and  by  men  makes 
heaven  and  the  church  in  them,  they  are  one  with  the  Lord,  as 
He  and  the  Father  are  one.  [3.]  That  the  meaning  of  these 
words  of  the  Lord,  that  "  He  is  sitting  with  His  Father  in  His 
throne,"  may  be  more  clearly  seen,  it  must  be  noted  that  "  God's 
throne"  is  heaven  (as  was  shown  in  the  preceding  article),  and 
that  heaven  is  heaven  from  the  Divine  that  goes  forth  from  the 
Lord,  and  this  Divine  is  called  Divine  truth,  but  is  Divine  good 
united  to  Divine  truth  (as  was  said  above).  The  Lord  Himself 
is  not  in  heaven,  but  is  above  the  heavens,  and  is  seen  by 
those  who  are  in  the  heavens  as  a  sun.  He  is  seen  as  a  sun 
because  He  is  Divine  love,  and  Divine  love  is  seen  by  angels 
as  solar  fire;  this  is  why  "sacred  fire"  in  the  Word  signifies 
love   Divine.      From    the   Lord  as   a    sun   light  and   heat   go 


414  APOCALYPSE  EXPLAINED. 

forth  :  the  light  that  goes  forth,  since  it  is  spiritual  light,  is 
Divine  truth  ;  and  the  heat,  since  it  is  spiritual  heat,  is  Divine 
good.     This,  the  Divine  good,  is  what  is  meant  by  "the  Father 

in  the  heavens."  (That  the  Lord  is  the  Sun  of  Heaven,  and  that  the  light  and 
heat  therefrom  are  Divine  truth  united  to  Divine  good,  may  be  seen  in  Heaven  and 
Hell,  n.  116-125,  126-140;  and  that  Heaven  is  Heaven  from  the  Divine  tlmt  goes 

forth  from  the  Lord,  n.  7-12.)  From  this  what  is  meant  in  the  Word 
by  "Father  in  the  heavens  "  and  by  "  Heavenly  Father"  can  be 
seen.     Thus  in  Matthew  : 

Do  good  to  your  enemies,  "  that  ye  may  be  sons  of  your  Father  who  is 
in  the  heavens"  (v.  44,  45). 

In  the  same, 

"Ye  shall  be  perfecft,  as  your  Father  in  the  heavens  is  perfe(5l"  (verse 

48). 

In  the  same, 

"  Ye  who  are  evil  know  how  to  give  good  gifts  to  your  children  ;  how 
much  more  shall  your  Father  who  is  in  the  heavens  give  good  things 
to  them  who  ask  Him  "  (vii.  11). 

In  the  same, 

"  He  that  doeth  the  will  of  the  Father  who  is  in  the  heavens  shall  enter 
into  the  kingdom  of  the  heavens  "(vii.  21). 

In  the  same, 

"Every  plant  which  the  heavenly  Father  planted  not  is  rooted   up' 

(xv.  13). 

Also  in  other  places 

(as  in  Matt.  v.  16  ;  vi.  r,  6,  8  ;  xii.  50  ;  xvi.  17  ;  xviii.  14,  iq,  35  ;  Mark  xi. 
25,  26  ;  Luke  xi.  13). 

[4.]  That  "  Father"  means  the  Divine  good  can  be  seen  also  from 
this,  passage  in  Matthew  : 

"  Despise  not  one  of  these  little  ones  ; . . . .  for  their  angels  do  always  be- 
hold the  face  of  My  Father  who  is  in  the  heavens  "(xviii.  10); 

that  "  they  behold  the  face  of  the  Father  who  is  in  the  heavens  "  sig- 
nifies that  they  receive  Divine  good  from  the  Lord  ;  that  they  do 
not  see  His  face  is  evident  from  the  Lord's  words  in  yohn: 

That  "no  one  hath  ever  seen  the  Father"  (i.  18 ;  v.  37  ;  vi.  46). 

The  same  can  be  seen  from  this  passage  in  Matthew  : 

"  Call  no  man  your  Father  on  the  earth,  for  one  is  your  Father  who  is 
in  the  heavens"  (xxiii.  9). 

It  is  plain  that  no  one  is  forbidden  to  call  his  father  on  the  earth 


CHAP.    III.,    VERSE    22.  —  N.    256.  415 

"  father,"  nor  is  that  here  forbicklen  by  the  Lord  ;  Init  this  was  said 
because  "  Father"  means  the  Divine  good,  and 

"  No  one  is  good  except  the  one  God"  {Matt.  xix.  17). 

(The  Lord  spoke  thus  because  "  Father"  in  the  Word  of  both  Testaments  means 
in  the  spiritual  sense  good,  see  A.C.,  n.  3703,  5902,  6050,  7833,  7834 ;  also  heaven 
and  the  church  in  respedt  to  good,  n.  2691,  2717,  3703,  55B1,  8897;  and  "  Father," 
when  said  by  the  Lord,  means  the  Divine  good  of  His  Divine  love,  n.  2803,  3704, 
7499.  832S,  8897.) 

255.  \Verse  22]  "He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches"  signifies  t/iai  he  who  7inderstands 
should  hearken  to  7vhat  Divine  tnith  going  forth  f7-07n  the  Lord 
teaches  and  says  to  those  who  are  of  His  church,  as  is  evident  from 
what  was  said  and  shown  above  (n.  loS). 

256*  It  has  been  said  above,  that "  the  seven  churches,"  which 
are  liere  written  to,  mean  not  seven  churches  but  all  who  are 
of  the  church,  and  in  an  absti'a(5l  sense  all  things  of  the  church. 
That  this  is  so  can  be  seen  from  this,  that  "seven"  signifies  all  per- 
sons and  all  things,  and  that  by  names  things  are  meant.  That  the 
things  written  to  these  se\'en  churches  mean  all  who  are  of  the 
church,  or  all  things  of  the  church,  can  be  seen  also  from  the  ex- 
planation of  the  things  addressed  to  them.  For  all  things  of  the 
church  have  reference  to  these  four  generals,  namely,  Doctrine: 
A  life  according  to  do  Brine  :  Faith  according  to  life :  these  three 
are  treated  of  in  what  is  written  to  six  of  the  churches  ;  Doctri?ie, 
in  what  is  written  to  the  churches  in  Ephesus  and  Smyrna  ;  A  life 
according  to  doctriyie,  in  what  is  written  to  the  churches  in  Thya- 
tira  and  Sardis ;  and  Faith  according  to  life,  in  what  is  written  to 
the  churches  in  Philadelphia  and  Laodicea ;  and  since  do(5lrine 
cannot  be  implanted  in  life  and  come  to  be  of  faith  unless  man 
combats  against  evils  and  falsities,  which  he  has  by  heredity,  that 
combat  is  treated  of  in  what  is  written  to  the  church  in  Pergamos  ; 
for  there  Temptatio7is  are  treated  of,  and  temptations  are  combats 

against  evils  and  falsities.  (That  temptatious  are  there  treated  of,  see 
above,  n.  I3O;  that  dodlrine  is  treated  of  in  what  is  written  to  the  churches  in 
Ephesus  and  Smyrna,  see  above,  n.  93,  95,  112;  that  a  life  according  to  doc- 
rine  is  treated  of  in  what  is  written  to  the  churches  in  Thyatira  and  Sardis,  n. 
150,  182;  and  that  faith  according  to  life  is  treated  of  in  what  is  written  to  the 
churches  of  Philadelphia  and  Laodicea,  n.   203  and  22J.)       Since  what  is 

written  to  this  last  church,  that  in  Laodicea,  treats  of  those  who 
are  in  do6lrine  of  faith  alone,  and  near  the  end  treats  also  of  the 
faith  of  charity,  it  should  be  added  to  what  has  been  said,  that  love 
makes  heaven,  and  because  it  makes  heaven  it  also  makes  the 


|l6  APOCALYPSE    EXPLAINED. 

church  ;  for  all  the  societies  of  heaven,  and  they  are  innumerable, 
as  well  as  all  within  each  society,  are  arranged  according  to  affec- 
tions of  love  ;  so  that  it  is  affedlion  or  love  according  to  which  all 
things  are  arranged  in  the  heavens,  and  not  one  person  has  place 
according  to  faith.  Spiritual  affe6tion  or  love  is  charity  ;  it  is  ev- 
ident, therefore,  that  no  one  can  in  any  way  enter  heaven  if  he  is 
not  in  charity. 

257.  Since  in  this  prophetical  book  numbers  are  often  men- 
tioned, and  no  one  can  know  the  spiritual  sense  of  what  is  con- 
tained therein  unless  it  is  known  what  particular  numbers  signify 
(for  all  numbers  in  the  Word,  like  all  names,  signify  spiritual 
things),  and  since  the  number  "seven"  is  often  mentioned  among 
others,  I  will  here  show  that  "seven"  signifies  all  persons  and  all 
things,  likewise  fulness  and  totality ;  for  that  which  signifies  all 
persons  and  all  things  signifies  also  fulness  and  totality,  for  fulness 
and  totality  are  predicated  of  the  magnitude  of  a  thing,  and  all  per- 
sons and  all  things  are  predicated  of  multitude.  That  "seven" 
has  such  signification  can  be  seen  from  the  following  passages. 
In  Ezekiel  : 

"  They  that  dwell  in  the  cities  of  Israel  shall  set  fire  to  and  burn  the 
arms,  the  shield  also,  and  the  buckler,  with  the  bow  and  the  ar- 
rows, and  the  hand-staff,  and  the  spear ;    and  they  shall  make  a 

fire  with  them  seven  years And  they  shall  bury  Gog  and 

all  his  multitude, . . .  and  they  shall  cleanse  the  earth  seven  months  " 
(xxxix.  9,  II,  12), 

Here  the  desolation  of  all  things  in  the  church  is  treated  of:  "those 
that  dwell  in  the  cities  of  Israel"  signify  all  goods  of  truth  ;  "to 
set  fire"  signifies  to  consume  by  evils.  "The  arms,  the  shield 
the  buckler,  the  bow,  the  arrows,  the  hand-staff,  the  spear,"  are 
all  things  pertaining  to  do6lrine ;  "  to  make  a  fire  with  them  seven 
years"  means  to  consume  them  all  and  fully  by  evils.  "Gog" 
signifies  those  who  are  in  external  worship  and  in  no  internal  wor- 
ship;  "to  bury  them  and  cleanse  the  earth"  means  to  destroy  all 
such,  and  completely  purge  the  church  of  them.   [2.]  In  yeremiah  : 

"The  widows  shall  be  multiplied  more  than  the  sand  of  the  seas,  and  I 
will  bring  to  them  upon  the  mother  of  the  youths  the  waster  at 

noonday She  fhat  hath  borne  seven  shall  languish,  she  shall 

breathe  out  her  soul  "  (xv.  8,  9). 

"The  widows,"  that  shall  be  multiplied,  signify  those  who  are  in 
good  and  who  long  for  truths,  and  in  a  contrary  sense,  as  here, 
those  who  are  in  evil  and  desire  falsities;  "the  mother  of  the 
youths"  signifies  the  church;  "the  waster  at  noonday"  signi- 


CHAP.    III. — N.    257.  41'/ 

fies  the  vastation  of  that  church,  however  much  it  may  be  in 
truths  from  the  Word  ;  "  she  that  hath  borne  seven  shall  lan- 
gui.sh,  she  shall  breathe  out  her  soul,"  signifies  that  the  church, 
to  which  all  truths  were  given  because  the  Word  was  given  to 
it,  is  to  perish;  for  "she  that  hath  borne  seven"  signifies  to 
whom  all  truths  were  given.  This  was  particularly  said  of  the 
Jews.     [3.]    Likewise  in  the  First  Book  of  Samuel: 

"  They  that  were  hungry  have  ceased  ;  even  when  the  barren  hath  borne 
seven,  she  that  hath  many  children  hath  failed"  (ii.  5). 

"They  that  were  hungry,"  who  have  ceased,  are  those  who  long 
for  the  goods  and  truths  of  the  church  ;  "  the  barren  bearing 
seven  "  signifies  those  who  are  outside  of  the  church,  and  are 
ignorant  of  truths,  because  they  have  not  the  Word,  thus  the 
nations,  to  whom  all  things  will  be  given  ;  "she  that  hath  many 
children  failing"  signifies  those  who  have,  from  whom  will  be 
taken  away.     In  David  : 

"  Render  unto  our  neighbors  sevenfold  into  their  bosom  "  {Fs.  Ixxix.  12). 

And  in  Moses  : 

That  the  Jews  should  be  punished  seven  times  for  their  sins  {Levit.  xxvi. 

18, '21,  24,  28); 

"seven  times"  here  signifying  fully.     [4.]    In  Luke: 

*'  If  thy  brother  sin  against  thee  seven  times  in  the  day,  and  seven  times 
in  the  day  turn  again  to  thee,  saying,  I  repent,  thou  shalt  forgive 
him"  (xvii.  4). 

"  To  forgive  seven  times,  if  he  should  turn  again  seven  times," 

means  to  forgive  as  often  as  he  turns,  thus  every  time.     But 

lest  it  should  be  understood   to  mean  seven  times,  the  Lord 

e.xplained  his  meaning  to  Peter,  who  supposed  seven  times  to 

be  meant,  in  Matthew: 

"Peter  said,  Lord,  how  oft  shall  my  brother  sin  against  me  and  I  for- 
give him?  until  seven  times?  Jesus  saith  unto  him,  I  say  not  unto 
thee,  Until  seven  times,  but.  Until  seventy  times  seven"  (xviii.  21, 
22). 

"Seventy  times  seven"  means  always, without  counting.   In  David : 

"  Seven  times  a  day  do  I  praise  thee  for  the  judgments  of  righteousness  " 
(/'j.  cxix.  164). 

"Seven  times  a  day"  means  always,  or  at  all  times.    [5.]   In 

the  same, 

"The  sayings  of  Jehovah  are  pure  sayings,  as  silver  refined  in  a  furnace 
purified  seven  times"  {Ps.  xii.  6). 

" Silver"  signifies  truth  from  the  Divine  ;  " purified  seven  times " 


4l8  APOCALYPSE    EXPLAINED. 

means  wholly  and  fully  pure."     [6.]    In  Isaiah: 

'The  light  of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light  ol 
the  sun  shall  be  sevenfold,  as  the  light  of  seven  days  "  (xxx.  26). 

"  The  light  of  the  sun  "  signifies  Divine  truth  from  Divine  good ; 
that  "this  light  shall  be  sevenfold,  as  the  light  of  seven  days," 
signifies  that  Divine  truth  in  heaven  shall  be  without  any  falsity, 
thus  wholly  and  fully  pure.     [7.]    In  Matthew : 

The  unclean  spirit  "shall  take  seven  other  spirits  more  evil  than  him- 
self, and  ....  shall  dwell  there  "  (xii.  45  ;  Luke  xi.  26), 

Here  profanation  is  treated  of,  and  "the  seven  unclean  spirits" 
with  which  the  unclean  spirit  would  return,  signify  all  falsities  of 
evil,  thus  a  complete  destruftion  of  good  and  truth.  [8.]  The 
"seven  times"  that  were  to  pass  over  the  king  of  Babylon  have  a 
like  meaning,  in  Dajiiel : 

"  His  heart  shall  be  changed  from  man,  and  a  beast's  heart  shall  be  given 
unto  him,  while  seven  times  shall  pass  over  him"  (iv.  16,  25,  32). 

"  The  king  of  Babylon  "  signifies  those  who  profane  the  goods  and 
truths  of  the  Word  ;  that  "his  heart  should  be  changed  from  man, 
and  a  beast's  heart  be  given  him,"  means  that  nothing  spiritual, 
which  is  the  truly  human,  should  remain,  but  instead  there  should 
be  the  diabolical ;  "the  seven  times  which  were  to  pass  over  him" 
signify  profanation,  which  is  complete  destrudlion  of  truth  and 
good.  [9.]  Because  "seven"  and  "seven  times"  signified  all 
things  and  fulness,  the  following  commands  were  given  : 

Seven  days  the  hands  [of  Aaron  and  his  sons]  should  be  filled  {Exod. 

xxix.  35). 
Seven  days  [the  altar]  should  be  sancflified  {Exod.  xxix.  37). 
Seven  days  Aaron  should  be  clothed  with  the  garments  when  he  was  to 

be  initiated  {Exod.  xxix.  30). 
For  seven  days  Aaron  and  his  sons  were  not  to  go  out  of  the  tabernacle 

when  they  were  to  be  initiated  into  the  priesthood  {Lev.  viii.  33,  34). 
Seven  times  was  the  altar  to  be  sprinkled  for  expiation  upon  its  horns 

{Lev.  xvi.  18,  19). 
Seven  times  was  the  altar  to  be  sandlified  with  oil  {Lev.  viii.  11). 
Seven  times  was  the  blood  to  be  sprinkled  before  the  veil  {Lev.  iv.  16,  17). 
Seven  times  was  the  blood  to  be  sprinkled  with  the  finger  eastward,  when 

Aaron  went  towards  the  mercy-seat  {Lev.  xvi.  12-15). 
Seven  times  was  the  water  of  separation  to  be  sprinkled  towards  the 

Tent  {A''um.  xix.  4). 
Seven  times  the  blood  was  to  be  sprinkled  in  the  cleansing  of  leprosy 

{Lev.  xiv.  7,  8,  27,  38,  51). 
The  lampstand  was   to  have  seven  lamps  {Exod.  xxv.  32,  37  ;    xxxvii. 

18-25). 
For  seven  days  were  the  feasts  to  be  kept  {Exod.  xxxiv.  18  ;  Lev.  xxiii. 

4-9,  39-44 ;  Deui.  xvi.  3,  4,  8). 
For  the  seven  days  of  the  feast  there  was  to  be  a  burnt  offering  of  seven 

bullocks,  and  seven  rams  daily  {Ezek.  xlv.  23X 


CHAP.   III. — X.  257.  419 

Ba.aam  caused  seven  altars  to  be  built,  and  seven  oxen  and  seven  rams 

to  be  sacrificed  {.Viirn.  xxiii.  1-7,  15-18,  29,  30). 
They  numbered  seven  weeks  of  years,  seven  times  seven  years,  and 

then  they  were  to  cause  the  trumpet  of  the  jubilee  to  be  sounded 

in  the  seventh  month  (Lev.  xxv.  8,  9). 

From  the  signification  of  the  number  "seven"  it  can  be  seen 
what  is  signified 

By  the  seven  days  of  creation  {Gen.  i.) ; 

Also  by  the  fadl  that  four  thousand  men  were  satisfied  by  seven  loaves 

and  that  seven  basketsful  remained  {Matt.  xv.  34-38 ;   Mark  viii. 

5-9)- 

From  this  it  is  evident  also  what  is  signified  in  the  Apocalypse 

By  the  seven  churches  (i.  4,  11) ; 

By  the  seven  golden  lampstands,  in  the  midst  of  which  was  the  Son  of 

man  (i.  13)  ; 
By  the  seven  stars  in  His  right  hand  (i.  16,  20) ; 
By  the  seven  spirits  of  God  (iii.  i) ; 
By  the  seven  lamps  of  fire  before  the  throne  (iv.  5) ; 
By  the  book  sealed  with  seven  seals  (v.  i) ; 

By  the  seven  angels  to  whom  were  given  seven  trumpets  (viii.  2) ; 
By  the  seven  thunders  which  uttered  their  voices  (x.  3,  4) ; 
By  the  seven  angels  having  the  seven  last  plagues  (xvi.  i,  6); 
And  by  the  seven  vials  full  of  the  seven  last  plagues  (xvi.  i  ;  xxi.  9)  : 

and  elsewhe.-e  in  the  Word,  where  "seven  "  is  mentioned. 


420  APOCALYPSE. 


A 


CHAPTER    IV. 


FTER  these  things  I  saw,  and  behold  a  door 
opened  in  heaven ;  and  the  first  voice  that  I 
heard,  as    of  a  trumpet  speaking  with   me, 

said,  Come  up  hither,  and  I  will  show  thee  things 

that  must  come  to  pass  hereafter. 

2.  And  immediately  I  became  in  the  spirit ;  and 
behold,  a  throne  set  in  heaven,  and  upon  the  throne 
One  sitting. 

3.  And  He  that  sat  was  in  aspect  like  to  a  jasper 
stone  and  a  sardius ;  and  a  rainbow  was  round  about 
the  throne,  in  aspect  like  an  emerald. 

4.  And  around  the  throne  were  four-and-twenty 
thrones,  and  upon  the  thrones  were  four-and-twenty 
elders  sitting,  arrayed  in  white  garments,  and  they 
had  on  their  heads  golden  crowns. 

5.  And  out  of  the  throne  proceeded  lightnings  and 
thunders  and  voices ;  and  there  were  seven  lamps  of 
fire  burning  before  the  throne,  which  are  the  seven 
spirits  of  God ; 

6.  And  in  sight  of  the  throne  a  glassy  sea  like 
crystal.  And  in  the  midst  of  the  throne  and  around 
the  throne  were  four  animals,  full  of  eyes  before  and 
behind. 

7.  And  the  first  animal  was  like  a  lion ;  and  the 
second  animal  like  a  calf;  and  the  third  animal  had 
a  face  like  a  man ;  and  the  fourth  animal  was  like  a 
flying  eagle. 

8.  And  the  four  animals,  each  by  itself,  had  six 
wings  around  about;  and  they  were  full  of  eyes 
within;  and  they  had  no  rest,  day  and  night,  saying, 


CHAP.   IV.,   PREFACE.— N.   258.  42I 

Holy,  holy,  holy.  Lord  God  Almighty,  who  was,  and 
who  is,  and  who  is  to  come. 

9.  And  when  the  animals  gave  glory  and  honor 
and  thanksgiving  to  Him  that  sitteth  on  the  throne 
and  liveth  unto  ages,  of  ages, 

10.  The  four-and-twenty  elders  fell  down  before 
Him  that  sitteth  on  the  throne,  and  worshipped  Him 
that  livetli  unto  ages  of  ages,  and  cast  down  crowns 
before  the  throne,  saying, 

1 1.  Thou  art  worthy,  O  Lord,  to  receive  glory  and 
honor  and  power,  for  thou  hast  created  all  things, 
and  by  Thy  will  they  are,  and  they  were  created. 


EXPOSITION. 

258.  It  was  pointed  out  above  (n.  5)  that  this  prophetical 
book  does  not  treat  of  the  successive  states  of  the  Christian 
church  from  beginning  to  end,  as  has  been  believed  heretofore, 
but  of  the  state  of  the  church  and  of  heaven  in  the  last  times, 
when  there  is  to  be  a  new  heaven  and  a  new  earth,  that  is,  when 
there  is  to  be  a  new  church  in  the  heavens  and  on  the  earth, 
thus  when  there  is  to  be  a  judgment.  It  is  said  a  new  church 
in  the  heavens,  because  the  church  is  there  as  well  as  on  the 

earth  'see  Heaven  and  Hell,  n.  221-227).       As  this  is  the  Subjecl  of  this 

book,  the  first  chapter  treats  of  the  Lord  who  is  the  Judge ; 
and  the  second  and  third  treat  of  those  who  are  of  the  church 
and  of  those  who  are  not  of  the  church,  thus  of  those  in  the 
former  heaven  which  was  to  be  done  away  with,  and  of  those 
in  the  new  heaven  which  was  to  be  formed.  That  "  the  seven 
churches"  treated  of  in  the  second  and  third  chapters  mean 
all  who  are  in  the  church  and  all  things  of  the  church,  see 
above  (n,  256,  257).  This  fourth  chapter  treats  of  the  arrange- 
ment of  all  things,  especially  in  the  heavens,  before  the  judg- 
ment ;  consequently  a  throne  was  now  seen  in  heaven,  and 
round  about  it  four-and-twenty  thrones,  upon  which  were  four- 
and-twenty  elders ;  also  four  animals  were  near  the  throne, 
which  were  cherubim.  That  these  things  describe  an  arrange- 
ment of  all  things  before  judgment  and  for  judgment  will  be 
seen  in  the  e.xplanation  of  this  chapter.  Be  it  observed,  that  be- 
fore any  change  takes  place  all  things  must  be  pre-arranged 
and  prepared  for  the  coming  event ;   for  all  things  are  foreseen 


422  APOCALYPSE    EXPLAINED. 

by  the  Lord,  and  disposed  and  provided  for  according  to  what  is 
foreseen.  A  "throne,"  therefore,  in  the  midst  of  heaven  means 
judgment,  and  "  He  that  sat  upon  it,"  the  Lord  ;  the  "four-and- 
twenty  thrones,  upon  which  were  four-and-twenty  elders,"  mean 
all  truths  in  the  complex,  by  which  and  according  to  which  is 
judgment.  "The  four  animals,"  which  are  the  cherubim,  mean 
the  Lord's  Divine  providence  that  the  former  heavens  should 
not  suffer  injury  through  the  notable  change  about  to  take 
place,  and  that  all  things  should  thereafter  be  done  accord- 
ing to  order ;  that  is,  that  those  interiorly  evil  should  be  sepa- 
rated from  those  interiorly  good,  and  the  latter  be  raised  up 
into  heaven,  but  the  former  cast  down  into  hell. 

VERSE  I. 

2^Q*  "  After  these  things  I  saw,  and  behold  a  door  opened  in  heaven  ;  and  the  first 
voice  that  I  heard,  as  of  a  trumpet  spealiing  with  me,  said,  Come  up  hither,  and  I  will  show 
thee  things  that  must  come  to  pass  hereafter." 

I.  "After  these  things  I  saw"  signifies  the  tinderstaftdi-itg  enlightened  [n.  260]  ; 
"and  behold  a  door  opened  in  heaven"  signifies  the  arcana  of  heaven 
revealed  [n.  26014]  ;  "and  the  first  voice  that  I  heard"  signifies  revela- 
tion ttow  0/  things  to  come  [n.  261] ;  "as  of  a  trumpet  speaking  with 
me  "  signifies  clear  and  manifest  [n.  262]  ;  "said,  Come  up  hither,"  sig- 
nifies elevation  of  7nind  and  attention  [n.  263]  ;  "and  I  will  show  thee 
things  that  must  come  to  pass  hereafter"  signifies  instruction  about 
the  things  thatzuill  occur  in  the  last  time  of  the  church  [n.  264]. 

260.  [Verse  1.]  "After  ffiese  things  I  saw"  signifies  f/ie  un- 
derstanding  enlightened. — This  is  evident  from  the  signification 
of  "to  see,"  as  meaning  to  understand.  "To  see"  signifies  to 
understand  because  the  sight  of  the  eye  corresponds  to  the 
sight  of  the  mind,  which  is  understanding.  The  correspond- 
ence is  from  this,  that  as  the  understanding  sees  spiritual  things 
so  the  sight  of  the  eye  sees  natural  things.  Spiritual  things  are 
truths  from  good,  and  natural  things  are  objects  in  various  forms. 
Truths  from  good,  which  are  spiritual  things,  are  seen  in  heaven 
as  distin6lly  as  objedls  before  the  eye,  yet  very  differently ;  for 
these  truths  are  seen  intelle61:ually,  that  is,  they  are  perceived ; 
and  the  nature  of  this  sight  or  perception  cannot  be  described  by 
human  words  ;  it  can  be  apprehended  only  so  far  as  this,  that  it 
has  in  it  consent  and  confirmation  from  the  inmost  that  so  it  is. 
There  are,  indeed,  confirming  reasons  in  great  abundance,  which 
present  themselves  to  the  intelle6lual  sight  as  a  one,  and  this 
one  is  as  it  were  a  conclusion  from  many  particulars.  These 
confirming  reasons  are  in  the  light  of  heaven,  which  is  Divine 
truth  or  Divine  wisdom  going  forth  from  the  Lord,  and  which 


CHAP.   IV.,   VERSE    I. — N.    26o^.  423 

has  elTecfl  in  each  angel  according  to  his  state  of  reception. 
This  is  spiritual  sight  or  understanding.  Since  with  angels 
this  sight  operates  upon  the  sight  of  the  eyes,  and  presents 
the  truths  of  the  understanding  in  correspondent  forms  that 
appear  in  heaven  not  unlike  forms  in  the  natural  world  that 
are  called  objc<fls,  so  "to  see,"  in  the  sense  of  the  letter  of  the 

Word,  signifies  to  understand.  (What  the  appearances  in  heaven  are, 
and  that  tliev  correspond  to  tlie  obje(5ts  of  the  interior  sight    of  the  angels,  see 

Heaven  and  Heti,  n.  170-176.)  [2.]  The  expression  "  to  sec,"  and 
not  to  ioidersta7id,  is  used  in  the  Word  because  the  Word  in 
its  outmosls  is  natural,  and  the  natural  is  the  basis  on  which 
spiritual  things  have  their  foundation ;  consequently  if  the 
Word  were  spiritual  in  the  letter  it  would  have  no  basis, 
thus  it  would  be  like  a  house  without  a  foundation.  (On  this  also, 
see  Heaven  and  Hell,  n.  303-310.)  That  in  the  Word  "  to  sce  "  Signi- 
fies to  understand,  is  evident  from  the  following  passages.  In 
Isaiah : 

"Who  said  to  the  seers,  See  not ;  and  to  those  that  have  vision,  See  not 
for  us  right  things  ;  speak  to  us  smooth  things,  see  illusions  "  (xxx. 
10). 

In  the  same, 

"The  eyes  of  them  that  see  shall  not  be  closed,  and  the  ears  of  them 
that  hear  shall  hearken  "  (xxxii.  3). 

In  the  same, 

"  Look,  ye  blind,  that  ye  may  behold seeing  great  things  ye  do  not 

keep  them"  (xlii.  18,  20). 

In  the  same, 

"The  priest  and  the  prophet ....  err  among  the  seeing,  they  stumble  in 
judgment"  (xxviii.  7). 

And  in  other  places, 

"Seeing  they  see  not,  and  hearing  they  hear  not"  {Matt.  xiii.  13-15  ; 
Mark  iv.  11,  12  ;  viii.  17,  iS  ;    Isa.  vi.  9,  10  ;  Ezek.  xii.  2) ; 

besides  numerous  other  instances,  that  do  not  need  to  be  quoted, 
since  everyone  knows,  from  the  customary  modes  of  expression 
that  "to see"  signifies  to  understand;  for  it  is  said  "I  see  that 
this  is  so,"  or  "that  it  is  not  so,"  meaning  "I  understand." 

260)^.  "And  behold  a  door  opened  in  heaven"  signifies  the 
arcana  of  heaveii  revealed. — This  is  evident  from  the  significa- 
tion of  "door,  "as  meaning  admission  (of  which  above,  n.  208), 
here,  a  looking  into,  which  is  admission  of  the  sight ;  moreover, 
the  sight  is  admitted  into  heaven  when  the  sight  of  the  bodily 
eyes  is  dimmed,  and  at  the  same  time  the  sight  of  the  spirit's 


424  APOCALYPSE    EXPLAINED. 

eyes  is  enlightened.  By  this  sight  all  things  seen  by  the  proph- 
ets were  seen.  A  "door  opened  in  heaven"  here  signifies  the 
arcana  of  heaven  revealed,  because  at  such  a  time  things  that 
are  in  the  heavens  appear  ;  and  before  prophets  the  things  that 
are  arcana  of  the  church  appear  ;  in  the  present  case  arcana 
respecting  things  that  were  to  take  place  about  the  time  of  the 
last  judgment,  which  have  not  all  been  revealed  as  yet,  and  which 
could  not  be  revealed  until  the  judgment  was  acomplished,  and 
then  only  through  some  one  in  the  world  to  whom  it  was  granted 
by  the  Lord  to  see  them,  and  to  whom  was  revealed  at  the  same 
time  the  spiritual  sense  of  the  Word.  For  all  things  written  in 
this  prophetic  book  were  written  respe6lingthe  last  judgment,  but 
by  means  of  representatives  and  correspondences  ;  for  whatever 
is  said  by  the  Lord  and  is  perceived  by  angels,  in  coming  down 
is  changed  into  representatives,  and  is  so  made  to  appear  before 
the  eyes  of  angels  in  the  lowest  heavens  and  before  prophetic 
men  when  the  eyes  of  their  spirit  have  been  opened.  From 
this  it  can  be  seen  what  is  meant  by  "  a  door  opened  in  heaven." 
261*  "And  the  first  voice  that  I  heard"  signifies  revelation 
now  of  things  to  come. — This  is  evident  from  the  signification 
of  "voice,"  as  meaning  whatever  goes  forth  from  the  Lord  and 
is  perceived  by  angels  and  by  men ;  here  especially  revelation 
of  things  to  come,  that  were  to  occur  before  the  last  judg- 
ment, at  the  time  of  it,  and  after  it,  since  these  are  treated  of 
in  what  now  follows.  That  "the  voice  of  Jehovah"  in  the 
Word  signifies  the  Divine  going  forth,  which  is  Divine  truth, 
from  which  is  all  intelligence  and  wisdom,  see  A.C.  (n.  219,  220, 
375.  3563,  6971,  8813,  9926);  this  is  clear  also  from  the  following 
passages.     In  David  : 

"The  voice  of  Jehovah  is  upon  the  waters,  ....  the  voice  of  Jehovah  is 
in  strength  ;  . . . .  the  voice  of  Jehovah  is  with  majesty.     The  voice 

of  Jehovah  breaketh  the  cedars The  voice  of  Jehovah  falling 

as  a  flame  of  fire.     The  voice  of  Jehovah  maketh  the  wilderness 
to  tremble.     The  voice  of  Jehovah  maketh  the  hinds  to  bring  forth  ; 
...  .and  in  His  temple  doth  everyone  speak  of  glory"  {Ps.  xxix. 
3-9)- 
This  Psalm  treats  of  the  Divine  that  goes  forth  from  the  Lord, 
and  that   is  called,  in    a  word.  Divine  truth.     Its  effe<5l  both 
upon  the  good  and  upon  the  evil  is  described  in  this  passage ; 
from  which  it  is  evident  what  is  meant  by  "the  voice  of  Jeho- 
vah."   [2.]    In  John: 

"  He is  the  Shepherd  of  the  sheep  ;  to  Him  the  porter  openeth,  and 

the  sheep  hear  His  voice A  stranger  they  do  not  follow, ...  .for 

they  know  not  the  voice  of  strangers And  other  sheep  I  have, 

which  are  not  of  this  fold  ;  them  also  I  must  bring,  and  they  shall 
hear  My  voice.     But  ye  . . .  are  not  of  My  sheep, . . .  for  My  sheep 


CHAP.  IV.,   VERSE    I. — X.    262.  425 

hear  My  voice,  and  I  know  ihcm,  and  they  follow  Me"  (x.  25,  16, 
26,  27). 

"Sheep"  in  the  W'ord  mean  those  wlio  are  in  truths  from  good, 
thus  who  are  in  faith  from  charity;  "voice"  here  means  not  a 
voice  but  tlie  Divine  going  forth,  which  is  Divine  truth.  This 
flows  in  with  those  who  are  in  good  of  charity,  and  gives  them 
intelligence,  and  so  far  as  they  are  in  good  gives  them  wi.sdom  ; 
intelligence  is  of  truth,  and  wisdom  is  of  truth  from  good.  [3.]  In 
y ere  mi  ah  : 

"The  Maker  of  the  earth,.  ..  .through  His  understanding  hath  He 
stretched  out  the  heavens,  at  the  voice  which  He  utters  there  is  a 
multitude  of  waters  in  the  heavens"  (x.  12,  13  ;  li.  16). 

In  David, 

"The  voice  of  Jehovah  is  upon  the  waters,. .  .  .Jehovah  upon  great  wa- 
ters "  {Psalm  xxix.  3). 

In  the  Apocalypse  : 

The  voice  of  the  Son  of  man  was  "as  the  voice  of  many  waters "(i. 
15). 

Again, 

"  I  heard  a  voice  from  heaven,  as  the  voice  of  many  waters  "  (xiv.  2). 

"The  voice  of  Jehovah"  and  "the  voice  from  heaven"  is  the  Di- 
vine going  forth,  or  Divine  truth,  from  which  is  all  intelligence  and 
wisdom  ;  it  is  said  to  have  been  heard  "  as  the  voice  of  many  wa- 
ters" because  "waters"  signify  Divine  truths  in  outmosts  (that  this 
is  the  signification  of  "waters,"  see  above,  n.  71).   [4.]  In  David ; 

"Ye  kingdoms  of  the  earth,  sing  psalms  unto  the  Lord.  To  Him  who 
rideth  upon  the  heaven  of  the  heaven  of  old;  behold,  He  will  ut- 
ter with  His  voice,  a  voice  of  strength"  {Psalm  Ixviii.  32,  33). 

In  yohn  : 

"I  say  unto  you,  that  the  hour  is  coming. . .  .when  the  dead  shall  hear 
the  voice  of  the  Son  of  God,  and  they  that  hear  shall  live"  (v.  25). 

In  yoel: 

Jehovah.  . .  .shall  utter  His  voice  from  Jerusalem,  that  the  heavens  and 
the  earth  may  shake  "  (iii.  16). 

In  the  same, 

"Jehovah  hath  given  forth  His  voice  before  His  army  ; for  number- 
less [is  the  army]  that  doeth  his  word"  (ii.  11). 

That  Divine  truth  here  is  "the  \'oice  of  Jehovah"  is  evident,  as  in 
many  other  places. 

262.    "  As  of  a  trumpei  speaking  with  me  "  signifies  clear  ajid 
manifest. — This  is  evident  from  the  signification  of  "trumpet,"  as 


4.26  APOCALYPSE   EXPLAINED. 

meaiiinq^  Divine  truth  manifeste.i  and  revealed  out  of  heaven  (of 
which  above,  n.  55).  A  voice  that  is  heard  out  of  heaven  by  those 
who  are  in  the  spirit  is  heard  usually  as  a  human  voice ;  but  it  was 
heard  "as  a  trumpet  speaking"  because  it  was  clearly  and  mani- 
festly perceived  by  angels,  and  what  is  clearly  and  manifesdy  per- 
ceived by  them  falls  loudly  into  the  hearing  of  the  spirit ;  this  was 
the  case  with  John  that  his  attention  might  be  awakened,  and  thus 
his  sight,  lest  anything  should  be  obscure  to  him.  This  is  meant 
by  "the  voice  of  a  trumpet"  in  other  places  also 

{Matt.  xxiv.  31  ;    Zeck.  ix.  14  ;  Psalm  xlvii.  5  ;    Apoc.  viii.  2,  7,  8,  13  ;    ix. 
I,  13,  14;  X.  7  ;  xviii.  22  ;  and  elsewhere). 

263.  "Said,  Come  up  hither,"  signifies  elevatio7i  of  mind  and 
attention. — This  is  evident  from  the  signification  of  "  coming  up," 
when  said  of  hearing  from  the  Divine,  as  meaning  elevation  of  mind 
(see  A.C.,  n.  3084,  4539,  4969,  5406,  5817,  6007).  It  also  means  attention, 
because  when  the  mind  is  elevated  attention  is  awakened.  In  re- 
spe6l  to  thought  and  will,  man  has  interiors  and  exteriors ;  inte- 
riors pertain  to  the  internal  man,  exteriors  to  the  external  man. 
Interiors,  which  pertain  to  the  internal  man,  are  in  the  spiritual 
world,  consequently  the  things  there  are  spiritual ;  but  exteriors, 
which  pertain  to  the  external  man,  are  in  the  natural  world,  and 
things  of  the  natural  world  are  natural.  As  the  latter  things  are 
exterior  and  the  former  interior,  "coming  up"  signifies  elevation 
towards  the  interiors,  that  is,  elevation  of  mind.    (Butof  this  elevation, 

see  what  is  shown  in  Heaven  and  Hell,  n.  33,  34,  38,  92,  499,  501 ;  and  in  The  Doc- 
trine of  the  New  yerusalem,  n.  36-53.) 

264.  "And  /  will  show  thee  things  that  must  come  to  pass 
hereafter"  signifies  instrii£lion  about  the  things  that  will  occur  in 
the  last  time  of  the  church. — This  is  evident  from  the  signification  of 
"to show,"  as  meaning  to  instru6l  vividly  (of  which  presently);  and 
from  the  signification  of  "  things  that  must  come  to  pass  hereafter," 
as  meaning  things  that  are  to  take  place  in  the  last  time  of  the  church. 
This  is  the  signification  because  in  what  now  follows  the  state  of 
heaven  and  the  church  just  before  the  last  judgment  is  treated  of,  and 
afterwards  the  judgment  itself:  and  because  the  judgment  was  to 
take  place  at  the  end  of  the  church,  these  things  signify  what  was 
to  take  place  at  the  last  time  of  the  church.     (That  the  last  judgment 

takes  place  at  the  end  of  the  church,  and  that  it  has  taken  place,  see  Last  Judgment, 

n.  33-39.  45-52)  "  I  will  show  thee"  signifies  vivid  instru6lion  about 
these  things,  because  all  the  things  shown  contain  these,  for  they 
lie  hidden  in  the  representatives  described  in  the  Apocalypse ;  but 
they  are  manifest  to  angels,  and  also  to  such  men  as  are  ac- 
quainted with  the  spiritual  sense  of  the  Word. 


CHAP.   IV.,   VEKSE   2. — N.   267.  427 

VERSES   2-b'Jirsl  fiurt). 

203*  "And  immediately  I  became  In  the  spirit ;  and  behold,  a  throne  set  In  heaven, 
and  upon  the  throne  One  sitting.  And  He  that  sat  was  in  aspect  Ithe  to  a  jasper  stone  and  a 
aardius ;  and  a  rainbow  was  round  about  the  throne  in  aspect  lihe  an  emerald.  And  around 
the  throne  were  four-and-twenty  thrones,  and  upon  the  thrones  I  saw  four-and-twenty  elders 
sitting,  arrayed  in  white  garments,  and  they  had  on  their  heads  golden  crowns.  And  out  of 
the  throne  proceeded  lightnings  and  thunders  and  voices  ;  and  there  were  seven  lamps  of  fire 
burning  before  the  throne,  which  are  the  seven  spirits  of  Ood ;  and  in  sight  of  the  throne  a 
glassy  sea  lihe  crystal." 

2.  'And  immediately  I  became  in  the  spirit"  signifies  a  spiritual  state,  when 

then  is  a  revelation  [n.  266]  ;  "and behold,  a  throne  set  in  heaven,  and 
upon  the  throne  One  sitting,"  signifies  the  Lord  in  respedl  to  the  last 
juJgmeiit  [n.  267]. 

3.  "And  He  that  sat  was  in  aspect  like  to  a  jasper  stone  and  a  sardius  "  signifies 

the  Lord's  appearance  in  respect  to  Divine  truth  transparent  by  virtue 
of  the  Divine  good  of  the  Divine  I've  [n.  26S]  ;  "and  a  rainbow  was 
round  about  the  throne  in  aspect  like  an  emerald"  signifies  the  appear- 
of  Divine  truth  in  the  heavens  about  the  Lord  [n.  269]. 

4.  "Andaround  the  throne  were  four-and-twenty  thrones,  and  upon  the  thrones 

four-and-twenty  elders  sitting,"  signifies  a/l  truths  from  good  in  the 
higher  heavens,  arranged  by  the  Lord  before  judgment  [n.  270];  "ar- 
rayed in  white  garments"  signifies  all  truths  from  good  in  the  lower 
heavens  [n.  271]  ;  "and  they  had  on  their  heads  golden  crowns"  sig- 
nifies all  truths  brought  into  order  by  Divine  good,  as  weil  as  all  the 
former  heavens  [n.  272]. 

5.  'And  out  of  the  throne  proceeded  lightnings  and  thunders  and  voices  "  sig- 

nifies illustration,  understanding,  and  perception  of  Divine  truth  in  the 
heavens  [n.  273]  ;  "and  there  were  seven  lamps  of  fire  burning  before 
the  throne,  which  are  the  seven  spirits  of  God,"  signifies  Divine  truth 
itself  united  to  Divine  good,  going  forth  from  the  Lord's  Divine  love 
[n.  274]. 

6.  'And  in  sight  of  the  throne  a  glassy  sea  like  crystal"  signifies  the  appearance 

of  Divine  truth  in  otttmosts  where  its  generals  are,  transparent  by 
virtue  of  the  influx  of  Divine  truth  united  to  Divine  good  in  firsts  [n. 
275]- 

266.  [Verse  2.']  "  And  immediately  I  became  in  the  spirit"  sig- 
nifies a  spirihial  state,  when  there  is  revelation,  as  is  evident  from 
what  was  said  and  shown  above  (n.  53),  where  Hke  words  occur. 

267*    "And  behold,  a  throne   set  in  heaven,  and  upon  the 

throne  One  sitting,"  signifies  the  Lord  in  respeH.  to  the  last  judg- 
ment.— This  is  evident  fi-om  the  signification  of  "throne,"  which 
in  general  means  heaven,  in  particular  the  spiritual  heaven,  and 
abstra6Hy  Divine  truth  going  forth  from  the  Lord ;  it  also  sig- 
nifies judgment,  because  all  are  judged  by  Divine  truth  ;  and  also 
all  who  are  in  heaven  (of  which  see  above,  n.  253[rt]).  That  the 
"  One  sitting  upon  the  throne  "  is  the  Lord  is  clear ;  and  that  judg- 
ment belongs  to  the  Lord  alone  He  teaches  in  Mattheiv : 

"When  the  Son  of  man  shall  come  in  His  glory,  and  all  the  holy 
angels  with  Him,  He  shall  sit  on  the  throne  of  His  glory  ;  and  be- 
fore Him  shall  be  gathered  all  the  nations  ;  and  He  shall  separate 
them  one  from  another,  as  the  shepherd  separateth  the  sheep  from 
the  goats  "  (xxv.  31,  32). 


428  APOCALYPSE    EXPLAINED. 

And  in  yohn : 

"The  Father  judgeth  no  one,  but  hath  given  all  judgment  unto  the  Son  ; 
....  He  hath  given  Him  authority  to  execute  judgment,  because  He 
is  Son  of  man"  (v.  22,  27). 

Because  judgment  is  not  by  Divine  good  but  by  Divine  truth,  it 
is  said  "the  Father  judgeth  no  one,  but .  .  .  the  Son, ...  because 
He  is  Son  of   man;"   "the  Father"  signifies  Divine  good,  and 

"  Son  of  man  "  Divine  truth  going  forth.  (That  "  Father"  signifies  Di- 
vine good,  see  above,  n.  254;  ^"d  that  "  Son  of  man  "  signifies  Divine  truth  going 

forth,  see  above,  n.  53,  151.)  Here  "throne"  signifies  judgment  be- 
cause the  arrangement  of  all  things  for  judgment  is  treated  of  in 
this  chapter  (see  above,  n.  25S). 

268.  [V^rse  3.]  "And  He  that  sat  was  in  aspect  like  to  a  jasper 
stone  and  a  sardius  "  signifies  the  Lord^s  appearayice  in  respefl  to 
Divine  truth  trmispareyit  by  virtue  of  the  Divine  good  of  the  Di- 
vine love. — This  is  evident  from  the  signification  of  "  One  sitting 
upon  the  throne,"  as  meaning  the  Lord  in  respe6l  to  the  last  judg- 
ment (of  which  just  above,  n.  267)  ;  and  from  the  signification  of 
"in  aspedl  like,"  as  meaning  appearance;  from  the  signification 
of  "jasper  stone,"  as  meaning  spiritual  love  of  truth  (of  which  in 
what  follows)  ;  and  from  the  signification  of  a  "  sardius  stone  "  as 
meaning  celestial  love  of  good  ;  thus  "  a  jasper  stone  and  a  sardi- 
us," which  the  Lord  appeared  like,  signify  Divine  truth  transpa- 
rent by  virtue  of  the  Divine  good  of  the  Divine  love.  [2.]  That 
a  "jasper"  signifies  the  Divine  love  of  truth,  or  Divine  truth  going 
forth,  is  evident  from  passages  in  the  Word  where  it  is  mentioned, 
as  Exod.  xxviii.  20;  and  Ezekiel  xxviii,  13;  also  in  the  Apoc- 
alypse : 

"The  lamp  {Itiminare)  of  the  holy  Jerusalem  was  like  unto  a  stone  most 
precious,  as  it  were  a  jasper  stone,  shining  like  crystal"  (xxi.  11) ; 

"the  lamp  of  the  holy  Jerusalem  "  signifies  the  Divine  truth  of  the 
church  shining,  "the  lamp"  truth  itself  shining,  and  "Jerusalem" 
the  church  in  respecl  to  do6lrine ;  this  is  likened  to  "a  jasper 
stone,"  because  "jasper"  has  a  like  signification.     Again, 

"  The  building  of  the  wall  [of  the  holy  Jerusalem]  was  of  jasper,  and  the 
city  was  pure  gold,  like  unto  pure  glass  "  (xxi,  18). 

The  "  wall "  of  the  holy  Jerusalem  is  said  to  be  "  of  jasper,"  because 
"  wall "  signifies  Divine  truth  guarding  ;  and  because  of  this  signi- 
fication of  "wall,"  the  first  stone  of  its  foundations  is  said  to  be 
jasper  (verse  19),  "foundation"  signifying  truth  upon  which  the 
church  is  founded.  [3.]  The  "sardius"  is  mentioned  because 
that  stone  signifies  good,  here  Divine  good,  because  the  Lord  is 


CHAP.    IV.,    VERSE   4. — N.    27O.  429 

described.  This  is  the  stone  that  is  called  "  pyropus  "  [firestone], 
and  since  it  shines  as  by  fire,  both  names  signify  the  trans- 
parency of  truth  and  good.  (That  all  precious  stones  signify  truths  from 
good  of  heaven  and  of  the  church,  see  A.C.,  n.  114,  9863,  9865,  9868,  9873; 
for  this  reason  twelve  precious  stones  were  set  in  the  breast-plate  of  Aaron,  which 
is  called  the  Urim  and  Thummim,  and  by  them  responses  were  given  by  their  shining 
forth,  and  at  the  same  time  by  a  perception  of  the  matter  in  question  or  by  a  living 
voice,  n.  9905.) 

269*  "And  a  rainbow  was  round  about  the  throne  in  aspect 
like  an  emerald"  signifies  t/ie  appearajice  of  Divine  irtith  in  the 
heavens  about  the  Lord. — This  is  evident  from  the  signification 
of  "a  rainbow  in  aspe(5l  like  an  emerald,"  as  denoting  the  appear- 
ance of  Divine  truth  in  its  circumference ;  for  "  a  rainbow  round 
about  the  throne"  signifies  Divine  truth  round  about ;  "in  aspe6l 
like"  signifies  appearance.  The  appearance  was  like  an  emerald, 
because  it  had  reference  to  the  last  judgment ;  for  the  color  of  this 
stone  is  green,  and  "green  "  signifies  truth  obscured.  Divine  truth 
in  its  brightness  appears  either  of  the  color  of  heaven,  or  in  various 
colors  in  beautiful  order  like  a  rainbow  ;  but  when  obscured  it  ap- 
pears of  the  color  of  an  emerald.  The  heaven  that  was  obscured 
was  the  heaven  called  "the  former  heaven,"  on  which  judgment 
was  to  be  executed,  and  which  was  about  to  perish  (see  Apoc. 
xxi.  i).  On  this  account  "a  rainbow  round  about  like  an  eme- 
rald" is  mentioned.  "Rainbow"  signifies  Divine  truth  in  the 
heavens  in  its  order  and  consequently  in  its  beauty,  because 
there  are  infinite  varieties  of  truth  from  good  in  the  heavens, 
and  when  these  are  represented  by  colors,  they  present  the 
aspe6l  of  a  most  beautiful  rainbow.  For  this  reason  "a  rain- 
bow" was  made  the  sign   of  the  covenant  after  the  flood  {Gen. 

IX.  1 2—17).  (That  there  are  infinite  varieties  in  the  heavens  see  Heaven  and  Hell, 
n.  56,  405,  418,  486;  and  in  the  Last  yudj^ment,  n.  13  ;  and  in  A.C..  n.  684,  690, 
3744.  5598.  7236,  7833,  7836,  9002;  that  colors  in  heaven  appear  by  reason  of  light 
there,  and  that  they  are  modifications  and  variegations  of  the  light,  n.  1042,  1043, 
1053,  1624,  3993,  4530,  4742,  4922;  and  that  various  colors  appear  according  to 
the  varieties  of  the  states  of  truth  from  good,  and  therefore  of  intelligence  and 
wisdom,  n.  4530,  4677,  4922,  9466;  that  rainbows  are  seen  in  heaven,  and  whence 
and  what  they  are,  n.  1042,  1043,  1623-1625.) 

270.  [Verse ^.1  " And around  the  throno  were  four-and-twenty 
thrones,  and  upon  the  thrones  I  saw  four-and-twenty  elders  sit- 
ting," signifies  all  truths  from  good  iyi  the  higher  heavens,  ar- 
ranged by  the  Lord  before  judgfne7it. — This  is  evident  from  the 
signification  of  "throne"  on  which  was  "One  sitting,"  as  meaning 
the  Lord  in  respe(5\  to  the  last  judgment  (on  which  see  above,  n.  267; 

and  that  "throne"  signifies  judgment,  see  n.  253[a]).  Also  from  the  sig- 
nification of  "the  four-and-twenty  thrones  around  it,  and  four-and- 


43©  APOCALYPSE    EXPLAINED. 

twenty  elders  on  them,"  as  meaning  all  the  truths  of  heaven  in  the 
complex,  arranged  before  judgment.  "  Four-and-tvventy  "  signifies 
all,  "  thrones  "judgment,  and  "  elders  "  those  who  are  in  truths  from 
good,  and  abstra6lly  truths  from  good.  The  higher  heavens  are 
here  meant,  because  all  who  are  in  them  are  in  truths  from  the 
good  of  love,  and  because  the  lower  heavens  are  treated  of  in  what 

immediately  follows.  ("Twenty-four"  agnifies  all,  because  that  number 
signifies  the  same  as  the  number  "  twelve,"  and  "  twelve  "  signifies  all,  and  is  pre- 
dicated of  truths,  see  A.C.,  n.  577,  2089,  2129,  2130,  3272,  3858,  3913.  The  number 
"  twenty-four"  signifies  the  same  as  the  number  "  twelve,"  because  it  is  the  double 
thereof,  and  the  double  of  a  number  signifies  the  same  as  the  number  from  which  it 
arises  by  multiplication,  as  may  be  seen,  n.  5291,  5335,  5708,  7973.)     [2.]    The 

same  is  signified  by  "the  thrones  upon  which  the  twelve  apostles 
were  to  sit,"  of  which  in  Matthew: 

"  Ye  who  have  followed  me  in  the  regeneration,  when  the  Son  of  man 
shall  sit  on  the  throne  of  His  glory,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel"  (xix.  28  ;  Luke  xxii. 
30); 

the  "  twelve  apostles  "  signifying  all  truths  in  the  complex.  Like- 
wise in  the  following  words  in  the  Apocaly,pse : 

"  I  saw  thrones,  and  they  sat  upon  them,  and  judgment  was  given  unto 
them"  (xx.  4). 

'•Judgment  was  given  to  those  who  sat  upon  thrones  "  signifies 
that  judgment  belongs  to  the  Lord  alone,  for  "elders"  in  the 
Word  signify  all  who  are  in  truths  from  good,  and  abstra6lly, 
truths  from  good  by  which  is  judgment.  He  who  supposes  that 
"elders"  and  "apostles  "  in  the  Word  mean  elders  and  apostles 
is  much  mistaken  ;  in  the  spiritual  sense  of  the  Word  no  persons 
are  perceived,  but  things  abstra61;ly  from  persons,  for  what  is  spirit- 
ual has  nothing  in  common  with  persons.  It  is  otherwise  in  the 
sense  of  the  letter  of  the  Word,  which  is  natural ;  in  that  sense 
not  only  are  persons  mentioned,  but  the  idea  of  person  is  implied 
in  many  expressions,  in  order  that  the  Word  in  its  outmosts  may 
be  natural,  and  thus  be  a  basis  for  the  spiritual  sense.  It  is  the 
same  with  the  signification  of  "elders"  as  with  that  of  "infants," 
"children,"  "young  men,"  "old  men,"  "virgins,"  "women,"  and 
many  words  of  like  kind  ;  in  the  natural  sense  these  are  all  thought 
of  simply  as  persons;  but  in  the  spiritual  sense  "  infants"  mean 
innocence,  "children"  charity,  "young  men"  intelligence,  "old 
men"  wisdom,  "virgins"  afifedlion  for  truth  and  good,  and  "wo- 
men "  the  goods  of  the  church  ;  and  so  in  other  cases.  The  same 
is  true  of  the  natural  and  spiritual  senses  of  "neighbor  ;"  in  the 
natural   sense   "neighbor"   means   any   man   whatever;   but    in 


CHAP.   IV.,   VKRSE  4. — N.  2'J-o[(l].  431 

the  spiritual  sense  the  good  itself,  truth,  sincerity,  and  justice,  that 
are  in  the  person.  Every  one  who  refie<5ls  can  see  that  this  is  the 
neighbor  in  the  spiritual  sense ;  for  who  loves  a  person  for  any 
other  reason  ?  For  good  and  truth  make  the  man,  and  cause  him 
to  be  loved,  and  not  the  countenance  and  body.  [3.]  But  to  re- 
turn to  the  signification  of  "elders."  That  "elders"  signify  tiuths 
from  good  can  be  seen  from  passages  in  the  Word  where  they  are 
mentioned.     \n  Isaiah  : 

"Then  the  moon  shall  blush,  and  the  sun  be  ashamed,  and  Jehovah 
of  Hosts  shall  reign  in  Mount  Zion  and  in  Jerusalem  ;  and  before 
His  elders  shall  be  glory  "  (xxiv.  23). 

The  "  moon  "  and  "  sun  "  mean  their  idolatrous  worship  and  fals- 
ity of  faith  and  evil  of  love  ;  "Mount  Zion"  and  "Jerusalem" 
mean  heaven  and  the  church  ;  "  elders  "  mean  truths  from  good  ; 
it  is  therefore  said,  "before  them  shall  be  glory,"  for  "glory  "  sig- 
nifies Divine  truth  in  heaven  (see  above,  n.  33).  [4.]  In  La- 
meyitations  : 

"My  virgins  and  my  young  men  have  gone  into  captivity.  I  have 
cried  to  my  lovers,  they  have  deceived  me  ;  , . . .  and  mine  elders 
gave  up  the  ghost  in  the  city  "  (i.  18,  19). 

Here  the  vastation  of  the  church  is  treated  of,  over  which  there 
is  lamentation ;  there  is  such  vastation  when  there  is  no  longer 
any  spiritual  afifedlion  for  truth,  and  therefore  no  intelligence  in 
such  things  as  pertain  to  the  church,  and  thus  no  truth.  The 
"virgins,"  that  are  gone  into  captivity,  mean  spiritual  afiedion 
for  truth,  "young  men"  intelligence;  "  captivity  "  is  removal  from 
this  affe6lion  and  intelligence;  the  "elders,"  who  gave  up  the 
ghost,  mean  the  truths  of  the  church.     [S.]    In  Ezekiel : 

"  Slay  to  destruclion  the  old  man  and  the  young  man,  and  the  virgin, 
and  the  infant  and  the  women  ;  . . . .  begin  from  My  sancfluary  : 
therefore  they  began  from  the  elders  who  were  before  the  house  " 
(ix.  6). 

This,  too,  treats  of  the  vastation  of  the  church  :  and  "old  man" 
and  "  young  man  "  mean  wisdom  and  intelligence  ;  "  virgin  "  means 
aflre(5tion  for  truth  and  good,  "infant"  innocence,  "women" 
goods  of  the  church  ;  "to  slay  to  destruction "  signifies  devast- 
ation; the  "san6luary,"  from  which  they  should  begin,  is  the 
church  in  respe61  to  good  of  love  and  truth  of  faith,  which  are 
"the  elders  who  were  before  the  house."  [6.]  In  Lamenta- 
tions : 


432  APOCALYPSE   EXPLAINED. 

"The  faces  of  old  men  were  not  honored The  elders  have  ceased 

from  the  gate,  the  young  men  from  their  music  "  (v.  12,  14). 

"  Old  men"  signify  the  wisdom  diat  is  of  good  ;  "elders,"  truths 
that  are  from  good;  "young  men,"  intelligence.  That  the  God 
of  Israel  was  seen, 

"Under  His  feet  as  a  work  of  sapphire,"  by  Moses,  Aaron,  Nadab,  and 
Abihu,  and  seventy  of  the  elders,  and  not  by  the  rest  {Exod.  xxiv. 
I,  9-12). 

signified  that  the  Lord  is  seen  solely  by  those  who  are  in  good  and 

in  truths  from  good  (see  explanation  of  the  passage  in  the  Arcana   Caelestia, 

n.  9403-941 1 ).  This  is  what  the  seventy  elders  of  Israel  represented, 
and  what  the  "  four-and-twenty  elders  "  sitting  upon  as  many  thrones 
signified  ;  this  also  is  what  the  "  twelve  apostles  "  signify,  of  whom 
it  is  said  that "  they  are  to  sit  upon  thrones,  judging  the  twelve 

tribes  of  Israel."  (That  the  "  twelve  apostles  "  signify  all  truths  from  good,  A  JO., 
n.  2129,3354,3488,  3858,6397;  that  the  "twelve  tribes  of  Israel"  have  the  same  signi- 
fication, n.  3858,  3926,  4060,  6335  ;  likewise  the  "  elders  of  Israel,"  n.  6524,  6525,  6890, 
7912,  8578,  8585,  9376,  9404.) 

271.  "Arrayed  in  white  garments"  signifies  a//  fruf /is  /rom 
good  in  the  lower  heave?is. — This  is  evident  from  the  signification 
of  "white  garments,"  as  meaning  truths  that  invest,  which  specific- 
ally are  truths  known  {scientifica  vera)  and  knowledges  (see  above, 
n.  I95[a,3],  196,  198)  ;  and  because  the  lower  heavens  are  in  these 
truths,  they  are  meant.  That  "  white  garments  "  signify  the  lower 
heavens  may  seem  far-fetched  to  those  who  know  nothing  about 
appearances  and  representatives  in  heaven.  All  in  the  heavens 
are  clothed  according  to  truths,  and  lower  truths  correspond  to 
garments,  and  because  the  lower  heavens  are  in  these  truths,  the 
garments  of  the  angels  in  the  higher  heavens  also  correspond  to 

these.  (This  arcanum  may  be  more  clearly  understood  from  what  is  said  and 
shown  respedling  the  Garments  in  which  the  Angels  are  Clothed,  in  Heaven  and  Hell, 
n.177-182  ;  likewise  from  what  was  represented  and  signified  by  the  garments  of  Aaron 
and  his  sons,  explained  in  A.C.,  n.  9814,  10068 ;  and  by  the  garments  of  the  Lord 
when  he  was  transfigured,  n.  9212,  9216.) 

272.  "And  they  had  on  their  heads  golden  crowns"  signifies 
all  truths  brozight  into  order  by  Divine  good,  as  well  as  all  the  for- 
mer heavens. — This  is  evident  from  the  signification  of  "four-and- 
twenty  elders  sitting  upon  four-and-twenty  thrones,  arrayed  in 
white  garments,"  as  meaning  all  truths  of  the  heavens,  thus  all  the 
heavens  both  higher  and  lower  (of  which  just  above,  n.  270,  271)  ; 
also  from  the  signification  of  a  "golden  crown,"  as  meaning  Divine 
good,  from  which  are  truths  (of  which  in  what  follows).  All  the 
truths  of  heaven  and  of  the  church  are  from  Divine  good  ;  truths 
that  arc  not  therefrom  are  not  truths.     Truths  that  are  not  from 


CHAP.    IV.,    VEfiSE    4. — N     272.  433 

good  are  like  shells  without  a  kernel,  ami  like  a  house  inhabited 
not  by  a  man  but  by  a  uikl  l^east ;  such  are  the  truths  that  are 
called  truths  of  faith  apart  from  the  good  of  charity  ;  good  of  char- 
ity is  good  from  the  Lord,  thus  good  Divine.  Now  as  "the  elders 
upon  thrones"  signify  truths  of  the  heavens,  and  "golden  crowns" 
the  gootl  from  which  these  are,  therefore  the  elders  were  seen 
with  crowns.  "Crowns  of  kings"  have  the  same  signification; 
for  "kings"  in  a  representative  sense  signify  truths,  and  "crowns" 
upon  their  heads  signify  the  good  from  which  the  truths  are  (that 
"  kings  "  signify  truths  may  be  seen  above,  n.  31  [a]).  For  this  rea- 
son the  crowns  are  of  gold,  for  "gold"  in  like  manner  signifies  good 
(see  above,  n.  2^2[,j,(f.e]).  [2.]  That  "crowns"  signify  good  and 
wisdom  therefron-.,  and  that  truths  are  what  are  crowned,  can  be 
seen  from  the  following  passages.     In  David  : 

•■  I  will  make  the  horn  to  spring  forth  for  David  ;  I  will  set  in  order  a  lamp 
for  Mine  anointed  ;  his  enemies  will  I  clothe  with  shame  ;  but  upon 
himself  shall  his  crown  flourish"  {Psalm  cxxxii.  17,  18). 

Here  "David"  and  "anointed"  mean  the  Lord  (see  above,  n. 
205)  ;  "horn"  His  power;  "lamp"  is  Divine  truth  from  which  is 
Divine  intelligence  ;  "  crown  "  Divine  good  from  which  is  Divine 
wisdom,  and  from  which  is  the  Lord's  governinent ;  and  the  "ene- 
mies," that  shall  be  clothed  with  shame,  are  evils  and  falsities. 
[3.]    In  the  same, 

"  Thou  showest  anger  with  Thine  anointed Thou  hast  condemned 

to  the  earth  his  crown  "  (Ixxxix.  38,  39). 

Here  also  "anointed"  stands  for  the  Lord,  and  "anger"  for  a  state 
of  temptation,  in  w-hich  He  was  when  in  combats  with  the  hells. 
"Anger"  and  "condemnation"  describe  the  lamentation  at  that 
time,  that  is,  the  Lord's  last  lamentation  on  the  cross,  because  He 
was  forsaken  ;  for  the  cross  was  the  last  of  His  temptations  or  com- 
bats with  the  hells  ;  and  after  that  last  temptation  He  put  on  the 
Divine  good  of  the  Divine  love,  and  thus  united  the  Divine  Hu- 
man to  the  Divine  itself  which  was  in  Him.     [4.]  In  Isaiah: 

"  In  that  day  shall  Jehovah  of  Hosts  be  for  a  crown  of  adorning,  and  for 
a  diadem  of  beauty,  unto  the  residue  of  His  people  "  (xxviii.  5). 

Here  "ciown  of  adorning"  means  wisdom  that  is  of  good  from 
Ja^  Divine  ;  and  "  diadem  of  beauty  "  intelligence  that  is  of  truth 
from  that  good.     [5.]    In  the  same, 

*  For  Zion's  sake  will  I  not  be  silent,  and  for  Jerusalem's  sake  I  will  not 
rest,  until  her  righteousness  go  forth  as  brightness,  and  her  salvation 
as  a  lamp  burneth  ;  . . . .  and  thou  shalt  be  a  crown  of  beauty  in  the 


434  APOCALYPSE    EXPLAINED. 

hand  of  Jehovah,  and  a  royal  diadem  in  the  hand  of  thy  God  * 
(Ixii.  I,  3). 

Here  "Zion"  and  "Jerusalem"  mean  the  church,  "  Zion "  the 
church  which  is  in  good,  and  "Jerusalem  "  the  church  which  is 
in  truths  from  that  good  ;  therefore  it  is  called  "a  crown  of  beauty 
in  the  hand  of  Jehovah,"  and  "a  royal  diadem  in  the  hand  of  thy 
God;"  a  "crown  of  beauty"  is  wisdom  that  is  of  good,  and  a 
"royal  diadem"  is  intelligence  that  is  of  truth;  and  because 
"crown"  signifies  wisdom  that  is  of  good  it  is  said  to  be  "in  the 
hand  of  Jehovah  ;"  and  because  "diadem"  signifies  intelligence 
that  is  of  truth  it  is  said  to  be  "in  the  hand  of  God ;"  for  "Je- 
hovah" is  used  where  good  is  treated  of,  and  "God"  where  truth 
is  treated  of  (see  A.c,  n.  2586,  2769,  6905).     [6.1    In  yere^niah : 

"Say  to  the  king  and  to  the  queen-mother.  Humble  yourselves,  sit  ye; 
for  your  headtire  is  come  down,  the  crown  of  your  beauty"  (xiii. 
18); 

a  "crown  of  beauty"  meaning  wisdom  that  is  of  good  ("beauty  "  is 

the  Divine  truth  of  the  church,  A.C.,  n.  9815).      [7.]     In  the  same, 

"The  joy  of  our  heart  hath  ceased  ;  our  dance  is  turned  into  mourning ; 
the  crown  of  our  head  hath  fallen  "  {Lain.  v.  15,  16) ; 

"  the  crown  of  the  head  that  hath  fallen "  means  the  wisdom 
which  those  who  are  of  the  church  have  through  Divine  truth, 
which  wisdom  hath  ceased,  together  with  internal  blessedness. 
[8.]    In  Ezekiel : 

"  I  have  put  a  jewel  upon  thy  nose,  and  ear-rings  in  thine  ears,  and  'a. 
crown  of  adorning  upon  thine  head"  (xvi.  12). 

This  refers  to  Jerusalem,  which  is  the  church,  here  the  church  at 
its  first  establishment;  "the  jewel  upon  the  nose"  signifies  the 
perception  of  good  ;  and  "ear-rings  in  the  ears"  the  perception  of 
truth  and  obedience;  and  the  "crown  upon  the  head "  signifies 
wisdom  therefrom.     In  yob  : 

"  He  hath  torn  away  from  me  the  glory,  and  taken  away  the  crown  of 
my  head  "  (xix.  9) ; 

"glory"  meaning  intelligence  from  Divine  truth,  and  "crown  of 
the  head  "  wisdom  therefrom.     [9.]    In  the  Apocalypse  : 

"  I  saw,  and  behold  a  white  horse  ;  and  He  that  sat  on  him  had  a  -io'<\ 
and  there  was  given  unto  Him  a  crown  ;  and  He  went  forth  con- 
quering and  to  conquer"  (vi.  2). 

"The  white  horse  and  He  that  sat  on  him"  is  the  Lord  in  resped 
to  the  Word;  "the  bow"  is  the  do6lrine  of  truth  bv  which  the 


CHAP.   IV.,  VERSE    5. — N.  273.  435 

combat  is  wa.^ed  ;  which  makes  clear  tliat  "crown,"  since  it  is 
attributed  to  the  Lord,  is  the  Divine  good  that  He  put  on  even  in 
respecfl  to  the  human,  as  a  reward  of  vi6lory.     [lo.]    Again, 

"  Afterwards  I  saw,  and  behold  a  white  cloud  ;  and  on  the  cloud  One  sal 
like  unto  the  Son  of  man,  having  on  His  head  a  golden  crown,  and 
in  His  hand  a  sharp  sickle"  (xiv.  14) ; 

a  "white  cloud"  standing  for  the  literal  sense  of  the  Word  (A.C., 
n.  4060,  4391,  5922,  6343,  6752.  8281,  8781) ;  "the  Son  of  man"  meaning 
the  Lord  in  respedl  to  Divine  truth  ;  "  golden  crown,"  the  Divine 
good  from  which  is  Di\inc  truth  ;  and  "sharp  sickle,"  the  disper- 
sion of  evil  and  falsity.  [11.]  That  a  "crown"  is  Divine  good 
from  which  is  Di\ine  truth  was  represented  by  the  plate  of  gold 
upon  the  front  of  the  mitre  that  was  upon  Aaron,  which  plate  was  also 
called  a  "  crown  "  and  a  "  coronet ;"  it  is  thus  described  in  Exodus: 

"  Thou  shalt  make  a  plate  of  gold,  and  grave  upon  it  the  engraving  of 
a  signet.  Holiness  to  Jehovah  ;  and  thou  shalt  put  it  on  a  thread 
of  blue,  and  it  shall  be  on  the  mitre,  over  against  the  face  of  it  " 
(.xxviii.  36,  37). 

That  this  plate  was  called  a  "crown  of  holiness"  and  a  "coronet," 

see  Exod.  XXxix.  30  ;  Levit.  viii.  9.  (But  what  was  specifically  signified 
thereby,  see  A.C.,  n.  9930-9936,  where  the  particulars  are  explained.) 

273,  [/',;>.•  5]  "And  oui  of  the  throne  proceeded  lightnings 
and  thunders  and  voices"  signifies  illustration,  uyidcrstanding, 
and  perception  of  Divine  truth  in  the  heavens  from  the  Lord. — 
This  is  evident  from  the  signification  of  "  lightnings,  thunders,  and 
voices,"  as  predicated  of  Divine  truth;  "lightnings"  referring  to 
illustration,  "thunders"  to  understanding,  and  "voices"  to  per- 
ception of  it ;  that  these  things  are  thereby  signified  will  be  made 
clear  by  passages  in  the  Word  where  they  are  mentioned.  But  let 
something  first  be  said  in  respe6l  to  the  origin  of  these  significa- 
tions. All  things  that  appear  before  the  eyes  of  men  in  the  visible 
heaven,  as  the  sun,  the  moon,  the  stars,  the  air,  the  ether,  light, 
heat,  clouds,  mists,  showers,  and  many  more,  are  correspond- 
ences ;  they  are  correspondences  for  the  reason  that  all  things  in  the 
natural  world  correspond  to  those  in  the  spiritual  world.  These 
are  also  correspondences  in  heaven  where  the  angels  are,  because 
like  things  are  seen  by  them ;  but  there  they  are  not  natural  but 

spiritual  (as  can  be  seen  from  what  is  shown  respedling  them  in  Heaven  and 
Hell.  On  the  Sun  an^  Moon  in  Heaven,  n.  116-125  ;  On  Light  and  Heat  in  Heaven, 
n.  126-140;  and  in  general.  On  the  Correspondence  of  Heaven  with  all  things  of  the 
Earth,  n.  103-115  ;    and  On  Appearances  in  Heaven,  n.  170-176).       Therefore 

"lightnings"  and  "thunders"  also  are  correspondences;  and  be- 
cause they  are  correspondences,  they  have  the  same  significance  as 


436  APOCALYPSE    EXPLAINED. 

the  things  have  to  which  they  c(>rrespond.  Their  significance  in 
general  is  Divine  truth  received  and  uttered  by  the  higher  angels ; 
which,  when  it  descends  to  the  lower  angels  sometimes  appears 
as  lightning,  and  is  heard  as  thunder  with  voices.  From  this  it 
is  that  "  lightning  "  signifies  Divine  truth  in  respect  to  illustration  ; 
"  thunder  "  Divine  truth  in  respe6l  to  understanding  ;  and  "  voices  " 
Divine  truth  in  respect  to  perception.  It  is  said  i7i  respeH.  to 
understanding  and  in  respeH,  to  perception,  since  what  enters 
into  the  mind  through  the  hearing  is  both  seen  and  perceived ; 
seen  in  the  understanding,  and  perceived  through  communication 

with  the  will.  (What  perception  is,  stridlly,  such  as  the  angels  in  heaven  have, 
may  be  seen  in  The  Do£lrine  of  the  New  yerusalein,  n.  140.)      [2.]     From  this 

it  is  that  "lightnings"  and  "thunders"  in  the  Word  signify  Divine 
truth  in  respe6l  to  illumination  and  in  respect  to  understanding, 
as  can  be  seen  fi-om  the  following  passages.     In  David : 

"Thou  hast  with  Thine  arm   redeemed  Thy  people The  clouds 

poured  out  waters  ;  the  skies  uttered  a  voice  ;  Thine  arrows  also 
went  forth ;  the  voice  of  Thy  thunder  into  the  world  ;  the  light- 
nings lightened  the  world"  {Psalm  Ixxvii.  15,  17,  18). 

Here  the  establishment  of  the  church  is  treated  of;  "the  clouds 
poured  out  waters"  signifies  truths  from  the  sense  of  the  letter  of 
the  Word;  "the  skies  uttered  a  voice"  (that  is,  the  upper  air) 
signifies  truths  from  the  spiritual  sense  of  the  Word  ;  "  the  arrows 
that  went  forth"  (meaning  thunderbolts,  as  there  is  an  appear- 
ance of  arrows  from  a  bow  when  there  are  thunders  and  light- 
nings) signify  Divine  truths;  "the  voice  of  thunder  into  the 
world  "  signifies  Divine  truth  in  respe6l  to  perception  and  under- 
standing in  the  church  ;  and  "  the  lightnings  lightened  the  w^orld  " 
signifies  Divine  truth  in  respe6l  to  illustration  ;  "the  world"  signi- 
fies the  church.     [3.]    In  the  same, 

"A  fire  shall  go  before  "  Jehovah,  "and  burn  up  His  enemies  round 
about ;  His  lightnings  shall  lighten  the  world  "  {Psalm  xcvii.  3, 4). 

From  these  words  also  it  is  clear  that  "  lightnings"  signify  Divine 
truth  in  respe6l  to  illustration,  for  it  is  said  "  His  lightnings  shall 
lighten  the  world."     [4.]    In  Jeremiah  : 

"The  maker  of  the  earth  by  His  power,  He  prepareth  the  world  by  His 
wisdom,  and  by  His  intelligence  spreadeth  out  the  heavens  ;  at 
the  voice  that  He  uttereth  there  is  a  multitude  of  waters  in  the 
heavens,  and  He  maketh  the  vapors  to  go  up  from  the  end  of  the 
earth.  He  maketh  lightnings  for  the  rain  "  (x.  12,  13  ;  li.  16  ;  Psalm 
cxxxv.  7,  8). 

Here  again  the  establishment  of  the  church  is  treated  of.  That 
"the  voice  of  thunder"  signifies  Divine  truth  in  respedl  to  percep- 


CHAP.    IV.,   VKRSK    5. — N.    273.  437 

tion  and  understanding,  and  "lightning.s"  Divine  truth  in  respe<5l 
to  illustration,  can  be  .seen  from  its  being  said,  "Tlie  maker  of  the 
earth  prepareth  the  world  by  His  wisdom,  and  by  His  intelligence 
strctcliL-th  out  the  heavens;"  and  then,  "at  the  voice  that  He 
uttcrcth  there  is  a  multitude  of  waters  in  the  heavens,"  and  "  He 
maketh  lightnings  for  the  rain;"  "earth"  and  "world"  sig- 
nifying the  church;  "waters  in  the  heavens"  spiritual  truths; 
"rain"  these  truths  when  they  descend  and  become  natural; 
"lightnings"  their  illustration.  [5.]  In  the  Second  Book  of 
Samuel: 

"Jehovah  thundered  from  heaven,  and  the  Most  High  uttered  His  voice, 
and  sent  forth  arrows  and  scattered  them,  lightning,  and  discom- 
fited them"  (xxii.  14,  15). 

Thunders  are  here  described  by  "thundering  from  heaven"  and 
by  "uttering  a  voice,"  flying  thunderbolts  by  "arrows,"  and  all 
these  signify  Divine  truths,  and  "lightning"  their  light;  and  as 
these  vivify  and  enlighten  the  good,  so  they  terrify  and  blind  the 
wicked,  which  is  meant  by  "  He  sent  forth  arrows  and  scattered 
them,  lightning,  and  discomfited  them  ;"  for  the  evil  cannot  bear 
Divine  truths,  nor  any  light  at  all  from  heaven,  therefore  they  flee 
away  when  it  is  present.     [6.]    Likewise  in  David  : 

"Jehovah  thundered  in  the  heavens,  and  the  Most  High  uttered  His 
voice  ; .  . .  .  and  He  sent  forth  His  arrows  and  scattered  them,  and 
many  lightnings  and  discomfited  them  "  {Psalm  xviii.  13,  14). 

In  the  same, 

"  Lighten  forth  lightning  and  scatter  them  ;  send  forth  thine  arrows  and 
discomfit  them"  {Psalm  cxliv.  6), 

That  "thunders"  and  "lightnings"  signify  Divine  truth  in  respe6l 
to  understanding  and  illustration  is  still  further  evident  from  the 
following  passages.     In  David  : 

"  In  distress  thou  didst  call  and  I  delivered  thee  ;  I  answered  thee  in  the 
secret  place  of  thunder"  {Psalm  Ixxxi.  7). 

In  the  Apocalypse  : 

"I  heard  one  of  the  four  animals  saying,  as  with  a  voice  of  thunder, 
Come  and  see"  (vi.  i). 

Again, 

"And  the  angel  took  the  censer  and  filled  it  from  the  fire  of  the  altar, 
and  cast  it  into  the  earth ;  and  there  followed  thunders  and  voices 
and  lightnings"  (viii.  5). 

Again, 

The  angel  "  cried  with  a  great  voice,  as  a  lion,  and  when  he  cried  the 
seven  thunders  uttered  their  voices  "  (x.  3,  4). 


438  APOCALYPSE    EXPLAINED. 

Again, 

"The  temple  of  God  was  opened  in  heaven,  and  there  was  seen  in  the 
temple  the  ark  of  the  covenant ;  and  there  followed  lightnings  and 
voices  and  thunders"  (xi.  19). 

Again, 

"  I  heard  a  voice  from  heaven,  as  the  voice  of  many  waters,  and  as  the 
voice  of  great  thunder"  (xiv.  2). 

And  again, 

"  I  heard  the  voice  of  a  great  multitude,  and  as  the  voice  of  many  waters, 
as  the  voice  of  mighty  thunders,  saying,  Alleluia ;  for  the  Lord 
our  God,  the  Almighty,  hath  received  the  kingdom  "  (xix.  6). 

Moreover, since  "thunders "  and  "lightnings "  signify  Divine  truths, 
when  Jehovah  came  down  upon  Mount  Sinai  to  promulgate  these 
truths, 

"There  were  voices  and  lightnings and  the  voice  of  a  tnimpet" 

{Exod.  xix.  16). 

That  "the  voice  of  a  trumpet"  signifies  Divine  truth  in  respedl  to 
revelation,  see  above  (n.  55,  262). 

(A  voice  out  of  heaven  to  the  Lord  was  heard  as  thunder,  John  xii.  28, 

29). 
(That  James  and  John  were  called  Boanerges,  or  sons  of  thunder,  Mark 

iii.  14,  17), 

274.  "And  there  were  seven  lamps  of  fire  burning  before  the 
throne,  which  are  the  seven  spirits  of  God,"  signifies  Divine  truth 
itself  U7iited  to  Divine  good,  going  forth  from  the  Lord's  Divine 
love. — This  is  evident  from  the  signification  of  "seven,"  as  mean- 
ing all  things  in  the  complex  ;  also  from  the  signification  of"  lamps 
of  fire  burning  before  the  throne,"  as  meaning  Divine  truth  united 
to  Divine  good,  going  forth  from  the  Lord's  Divine  love :  for 
"lamps"  signify  truths  ;  therefore  "seven  lamps"  signify  all  truth 
in  the  complex,  which  is  Divine  truth;  and  "fire"  signifies  the 
good  of  love  ;  and  since  the  lamps  were  seen  "burning  before  the 
throne"  upon  which  the  Lord  was,  it  is  thereby  signified  that  truth 
is  from  the  Lord.  As  "  the  seven  spirits  of  God  "  signify  all  truths 
of  heaven  and  the  church  from  the  Lord  (see  above,  n.  i83[a]),  it 
is  said,  "which  are  the  seven  spirits  of  God."  (That  "seven"  signi- 
fies  all,  see  above,  n.  256;    that  "fire"  signifies  the  good  of  love,  see  A.C.,  n. 

934,  4906,  5215,6314,  6832,  10055.)  [2.]  That  "lamps"  signify  truths, 
which  are  called  truths  of  faith,  can  be  seen  from  the  following 
passages  in  the  Word.     In  David  : 

"Thy  Word  is  a  lamp  to  my  feet,  and  light  to  my  path"  [Psalm  cxix. 
105). 


CHAP.   IV.,  VERSE    5. — N.  274.  439 

The  Word  is  called  a  "lamp"  because  it  is  Divine  truth.  In  the 
same, 

"Thou  lightest  my  lamp;  Jehovah  God  maketh  my  darkness  to  shine" 
{Psalm  xviii.  28). 

"To  light  a  lamp"  signifies  to  enlighten  the  understanding  by 
Divine  truth  ;  and  "to  make  darkness  to  shine"  signifies  to  dis- 
perse the  falsities  of  ignorance  by  die  light  of  truth.     In  Luke: 

"  Let  your  loins  be  girded  about,  and  your  lamps  burning  "  (xii.  35). 

The  "  loins  "  to  be  girded  signify  the  good  of  love  (see  A.c,  n.  3021, 
4280.  4462,  5050-5052,  9961);  and  "lamps  burning"  signify  truths  of 
faith  from  good  of  love.     [3.]    \n  Matthew : 

"  The  lamp  of  the  body  is  the  eye  ;  if  the  eye  be  good  the  whole  body 
is  light,  if  the  eye  be  evil  the  whole  body  is  darkened.  If,  there- 
fore, the  light  be  darkness,  how  great  is  the  darkness"  (vi.  22,  23). 

The  eye  is  here  called  "  lucenia,'"  that  is,  a  lighted  lamp,  because 
the  "eye"  signifies  understanding  of  truth,  and  therefore  truth 
of  faith  ;  and  as  the  understanding  derives  its  all  from  the  will 
(for  such  as  the  will  is,  such  is  the  understanding),  so  truth  of 
faith  derives  its  all  from  good  of  love ;  consequently  when  the 
understanding  of  truth  is  from  good  of  the  will  the  whole  man 
is  spiritual,  which  is  signified  by  the  words,  "if  the  eye  be  good 
the  whole  body  is  light :"  but  the  contrary  is  true  when  the 
understanding  is  formed  out  of  evil  of  the  will ;  that  it  is  then 
in  mere  falsities  is  signified  by  the  words,  "If  thine  eye  be  evil  the 
whole  body  is  darkened.    If,  therefore,  the  light  be  darkness,  how 

great  is  the  darkness."  (That  "eye"  signifies  understanding,  see  above,  n. 
152;  and  that  "  darkness  "  signifies  falsities,  A.C.,  n.  1839,  i860,  3340,  4418,  4531, 

7688,  7711,  7712.)  He  who  does  not  know  that  "eye"  signifies  un- 
derstanding does  not  apprehend  at  all  the  meaning  of  these  words. 
[4.]    In  Jeremiah  : 

"  I  will  take  away  from  them  the  voice  of  joy  and  the  voice  of  gladness, 
the  voice  of  the  bridegroom  and  the  voice  of  the  bride,  the  voice 
of  the  millstones  and  the  light  of  the  lamp"(xxv.  10). 

"To  take  away  the  voice  of  joy  and  the  voice  of  gladness"  signi- 
fies to  take  away  the  interior  felicity  that  is  from  good  of  love  and 
the  truths  of  faith;  "to  take  away  the  voice  of  the  bridegroom 
and  the  voice  of  the  bride"  signifies  to  take  away  all  conjunction 
of  good  and  truth,  which  makes  hea\'en  and  the  church  with  man  ; 
"  to  take  away  the  voice  of  the  millstones  and  the  light  of  the  lamp" 
signifies  to  take  away  the  do6lrine  of  charity  and  faith.     (What  is 

signified  by  "millstone"  and  "grinding,"  see  A.C.,  n.  4335,  7780,  9995,  10303.) 

Likewise  in  the  Apocaly'Pse : 


440  APOCALYPSE   EXPLAINED. 

"And  the  light  of  a  lamp  shall  shine  no  more  in"  Babylon;  "and  the 
voice  of  the  bridegroom  and  of  the  bride  shall  be  heard  no  more 
there"  (xviii.  23). 

In  Isaiah  : 

"  Her  salvation  as  a  lamp  that  burneth  "  (Ixii.  i)  ; 

signifying  that  truth  of  faith  should  be  from  good  of  love.     In 

Matthew  : 

"  The  kingdom  of  heaven  is  like  ten  virgins,  who  took  their  lamps  and 

went  forth  to  meet  the  bridegroom The  five  foolish  took 

their  lamps,  but  no  oil ;  but  the  five  wise  took  oil  also When, 

therefore,  the  bridegroom  came,  the  wise  went  in  to  the  wedding, 
but  the  foolish  were  not  admitted"  (xxv.  1-12). 

"Lamps"  here  signify  truths  of  faith,  and  "oil"  good  of  love. 
What  the  rest  of  this  parable  signifies  may  be  seen  above  (n. 
252[3]),  where  the  particulars  are  explained. 

^75[^*]»  [  ^^^''^^  ^^  "And  in  sight  of  the  throne  a  glassy  sea 
/ike  crystal"  signifies  the  appearance  of  \_Divine~\  tnith  in  out- 
mosts  where  its  generals  are,  and  its  transparericy  by  virtue  of  the 
influx  of  Divine  truth  united -to  Divine  good  in  firsts. — This  is 
evident  from  the  signification  of  "  in  sight  of  the  throne,"  as  mean- 
ing appearance;  also  from  the  signification  of  "sea,"  as  meaning 
generals  of  truth  (of  which  in  what  follows)  ;  also  from  the  signi- 
fication of  "  glassy,"  as  meaning  transparent.  It  is  also  said  "  like 
crystal,"  that  transparency  from  the  influx  of  Divine  truth  united 
to  Divine  good  in  firsts  may  be  described  ;  this  is  signified  by 
"seven  lamps  of  fire  burning  before  the  throne"  (as  shown  just 
above,  n.  274).  In  this  and  what  precedes,  the  state  of  the  whole 
heaven  arranged  in  order  for  judgment  is  described,  and  its  out- 
most is  meant  by  "a  glassy  sea  like  crystal."  The  truth  of  the 
outmost  heaven  is  signified  by  "a  glassy  sea,"  because  "sea"  sig- 
nifies the  generals  of  truth,  such  truth  as  exists  in  the  outmosts  of 
heaven,  and  with  man  in  the  natural  man,  which  truth  is  called 
knowledge  {scientifiaan).  The  "sea"  signifies  such  truths  becaui',*; 
in  the  sea  is  the  gathering  together  of  waters,  and  "  waters  "  signiiy 
truths  (see  above,  n.  71).  [2.]  That  this  is  the  signification  of 
"sea"  is  evident  from  many  passages  in  the  Word,  some  of  wSicJi 
I  will  cite  here.     In  Isaiah  : 

"  I  will  shut  up  the  Egyptians  into  the  hand  of  a  hard  lord  ;  and  a  fierce 

king  shall  rule  over  them Then  the  waters  shall  fail  from  the 

sea,  and  the  river  shall  dry  up  and  become  dry''  (xix.  4,  5). 

By  "the  Egyptians"  knowledges  [sdentiae)  that  are  of  the  natural 
man  are  meant ;  "  the  hard  lord  into  whose  hands  they  should  be 
shut  up"    signifies  the  evil  of  self-love;  "a  fierce  king"  signifies 


CHAP.   IV.,   VERSE  6. — N.  2-J^[a].  44! 

falsity  therefrom  ;  "the  waters  sliall  fail  from  the  sea"  signifies 
that  with  all  the  abuntlance  of  knowledges  iscientiamm)  there  still  are 
no  truths  ;  and  "the  river  shall  dry  up  and  become  dry"  signifies 
that  there  is  no  dodrine  of  truth  and  no  intelligence  therefrom. 
[3.]    In  the  same, 

"Jehovah  will  visit  with  His  sword,  hard,  great,  and  strong,  leviathan 
the  stretched  out  serpent,  and  leviathan  the  crooked  serpent,  and 
will  slay  the  monsters  that  are  in  the  sea"  (xxvii.  i). 

This  is  also  said  of  "  Egypt,"  by  which  knowledges  {scieutiae)  that 
are  of  the  natural  man  are  signified:  "leviathan  the  stretched 
out  serpent"  signifies  those  who  rejed  all  things  not  seen  with 
the  eyes,  thus  the  merely  sensual,  who  are  without  faith,  because 
they  do  not  comprehend.  "Leviathan  the  crooked  serpent"  sig- 
nifies those  who,  for  the  same  reason,  do  not  believe,  and  yet  say 
that  they  believe.  "The  sword,  hard,  and  great,  and  strong,  with 
which  they  shall  be  visited,"  signifies  extinction  of  all  truth,  for 
"sword"  signifies  falsity  destroying  truth.  "The  monsters  in  the 
sea,"  that  shall  be  slain,  signify  things  know^n  [scientifica)  in  general. 

(That  these  are  signified  by  "  monsters,"  see  A.C.,  n.  7293.)     [4.]    In  the  Same, 

"Let  the  inhabitants  of  the  isle  be  silent:  thou  merchant  of  Zidon  pass- 
ing over  the  sea,  they  have  filled  thee Blush,  O  Zidon,  for  the 

sea  hath  said,  the  stronghold  of  the  sea,  saying,  I  have  not  travailed, 
and  I  have  not  brought  forth,  and  I  have  not  trained  up  young 
men,  and  have  not  brought  up  virgins  ;  when  the  report  comes  to 
Egypt  they  shall  be  seized  with  grief,  as  the  report  respe(fling 
Tyre  "  (xxiii.  2-5). 

"  Zidon  "  and  "  Tyre"  signify  knowledges  of  good  and  truth  ;  there- 
fore it  is  said  "the  merchant  of  Zidon  passing  over  the  sea,"  "mer- 
chant" meaning  one  who  acquires  these  knowledges  for  himself 
and  communicates  them.  That  they  acquired  for  themselves 
theieby  nothing  of  good  and  truth  is  signified  by  "the  sea  said, 
I  have  not  travailed  and  I  have  not  brought  forth,  I  have  not 
trained  up  young  men,  and  have  not  brought  up  virgins;"  "to 
travail  and  bring  forth  "  is  to  produce  something  from  knowledges  ; 
"young  men"  mean  truths,  and  "virgins"  goods.  That  the  use 
of  knowledges  {cognitionum  et  scientiarujn)  would  therefore  perish,  is  sig- 
nified by  "  when  the  report  comes  to  Egypt  they  shall  be  seized 
with  grief,  as  the  report  respe6ling  Tyre."     [5.]    In  Ezckiel: 

"All  the  princes  of  the  sea  shall  come  down  from  their  thrones,  and  cast 
away  their  robes,  and  strip  off  their  broidered  garments,  they  shall 

be  clothed  with  terrors They  shall  take  up  a  lamentation  over 

thee,  and  shall  say.  How  hast  thou  perished,  thou  that  dwelt  by  the 
seas,  the  renowned  city  which  was  strong  in  the  sea  ;  . . . .  therefore 
the  islands  in  the  sea  shall  be  dismayed  at  thy  departure"  (xxvi. 
15-18). 


442  APOCALYPSE  EXPLAINED. 

These  things  are  said  of  "  Tyre,"  which  signifies  knowledges  of 
truth,  the  negle6l  and  loss  of  which  are  thus  described  ;  the  "  princes 
of  the  sea"  that  shall  come  down  from  their  thrones  signify  prim- 
ary knowledges  ;  that  these  together  with  things  known  (sdentificis) 
shall  be  abandoned  is  signified  by  "  they  shall  cast  away  their  robes, 
and  strip  off  their  broidered  garments,"  "  broidered  work  "  is  what  is 
known  {scientificum) ;  "  the  city  that  dwelt  by  the  seas  and  was  strong 
in  the  sea  "  signifies  the  power  of  knowing  in  all  abundance  ("  seas  " 
signify  collections)  ;  "islands  in  the  sea"  signify  nations  more  re- 
mote from  truths  that  long  for  knowledges,  of  which  it  is  said 
"  therefore  the  islands  in  the  sea  shall  be  dismayed  at  thy  depart- 
ure."    [6.]    In  Isaiah  : 

"  They  shall  not  do  evil  nor  corrupt  themselves  in  all  the  mountain  of  My 
holiness  ;  for  the  earth  shall  be  full  of  the  knowledge  {scientia)  of 
Jehovah,  as  the  waters  cover  the  sea"  (xi.  9). 

This  treats  of  a  new  heaven  and  a  new  church,  which  are  meant  by 
"mountain  of  holiness,"  in  which  "they  shall  not  do  evil  nor  cor- 
rupt themselves  ;"  their  understanding  of  truth  from  the  Lord  is 
described  by  "the  earth  shall  be  full  of  the  knowledge  {scientia)  of 
Jehovah;"  and  as  "waters"  signify  truths,  and  the  "sea"  fulness 
of  them,  it  is  said,  "  as  the  waters  cover  the  sea."    [7.]  In  the  same, 

"  By  My  rebuke  I  dry  up  the  sea,  I  make  the  rivers  a  desert ;  their  fish 
shall  become  putrid  because  there  is  no  water,  and  shall  die  of 
thirst  "  (1.  2). 

"To  dry  up  the  sea"  signifies  an  entire  lack  of  the  general  know- 
ledges of  truth  ;  "to  make  the  rivers  a  desert"  signifies  depriva- 
tion of  all  truth  and  of  intelligence  therefrom  ;  "  the  fish  shall  be- 
come putrid  "  signifies  that  the  knowledges  {sdentifica)  pertaining  to 
the  natural  man  shall  be  without  any  spiritual  life ;  this  takes  place 
when  they  are  applied  to  confirm  falsities  in  opposition  to  the 
truths  of  the  church  ;  "because  there  is  no  water"  signifies  because 
there  is  no  truth  ;  "  to  die  of  thirst"  signifies  the  extinction  of  truth. 

(That  "  rivers"  signify  things  of  intelligence,  see  A.C.,  n.  108,  2702,  3051  ;  that  "  des- 
ert "  signifies  where  there  is  no  good  because  there  is  no  truth,  n.  2708,  4736,  7055 ; 
that  "  fish  "  signifies  the  knowledge  {scientificum)  pertaining  to  the  natural  man, 
n.  40,  991 ;  that  "  water  "  signifies  truth,  n.  2702,  3424,  5668,  8568  ;  and  that  "  to  die 
of  thirst"  signifies  the  absence  of  spiritual  life  from  lack  of  truth,  n.  8568  at  the 

end.)     [8.]    In  David  : 

O  Jehovah,  "Thou  rulest  in  the  uprising  of  the  sea;  when  it  raiseth 
up  its  waves . . . .  "  {Psalm  Ixxxix.  9). 

The  "sea"  here  signifies  the  natural  man,  because  in  the  natural 
man  are  the  generals  of  truth  ;  "  the  uprising  of  the  sea"  signifies 
its  exalting  itself  against  the  Divine,  denying  the  things  that  are 


CHAT.  IV.,  VERSE  6. — N   ^7 sl^]-  443 

of  the  churcli ;  the  "waves"  which  it  raiseth  up  signify  falsities. 
[9.]    In  the  same, 

Jehovah  "  hath  founded  the  globe  upon  the  seas,  and  established  it  upon 
the  rivers"  (J^sa/m  xxiv.  2). 

The  "  globe  "  signifies  the  church  ;  the  "  seas  "  knowledges  in  gen- 
eral which  are  in  the  natural  man  ;  and  "rivers"  truths  of  faith: 
upon  these  two  the  church  has  its  foundation,     [lo.]    In  Amos  : 

Jehovah,  "who  buildeth  His  steps  in  the  heavens, and  calleth  the 

waters  of   the  sea,  and  poureth  them  out  upon  the  faces  of  the 
earth  "  (ix.  6). 

"The  steps  that  Jehovah  buildeth  in  the  heavens"  signify  interior 
truths  which  are  called  spiritual ;  "the  waters  of  the  sea"  signify 
exterior  truths,  which  are  natural  because  they  are  in  the  natural 
man  ;  "  to  pour  them  out  upon  the  faces  of  the  earth  "  signifies 
upon  men  of  the  church,  for  the  "earth"  is  the  church, 
[ft.]    [II.]   In  David: 

"  By  the  word  of  Jehovah  were  the  heavens  made  ;  and  all  the  host  of 
them  by  the  breath  of  His  mouth.  He  gathereth  the  waters  of  the 
sea  together  as  an  heap ;  He  giveth  the  deeps  for  storehouses  " 
(Psalm  xxxiii.  6,  7). 

"  The  Word  of  Jehovah,"  by  which  the  heavens  were  made,  and  "  the 
breath  of  His  mouth,"  by  which  all  the  hosts  of  them  were  made, 
signify  E^vine  truth  going  forth  from  the  Lord  ;  "  the  hosts  of  the 
heavens"  meaning  all  things  of  love  and  faith  ;  "the  waters  of  the 
sea  that  He  gathereth  together  as  an  heap  "  signify  knowledges  of 
truth,  and  truths  in  general,  which  arc  together  in  the  natural  man  ; 
"the  deeps  that  He  gives  for  storehouses"  signify  sense-know- 
ledges [scientifica  sensuaiia),  w'hich  are  the  most  general  and  lowest 
things  of  the  natural  man,  and  in  which  at  the  same  time  are  more 
interior  or  higher  truths,  therefore  they  are  called  "storehouses." 
[12.]    In  the  same, 

"  Jehovah  hath  founded  the  earth  upon  its  foundations,  that  it  be  not  re- 
moved forever  and  forever.  Thou  hast  covered  it  with  the  deep  as 
with  a  garment"  {Psalm  civ.  5,  6). 

The  "  earth"  signifies  the  church  ;  "the  foundations  on  which  Je- 
hovah hath  founded  it  for  ever"  are  knowledges  of  truth  and 
good ;  "  the  deep  with  which  He  hath  covered  it  as  with  a  gar- 
ment" signifies  sense-knowledge  (scientijicum  sensuaie)  which  is  the 
outmost  of  the  natural  man,  and  being  the  outmost,  it  is  said  that 
"it  covered  as  with  a  garment."     [13.]    In  the  same, 

Jehovah,  "  Thy  way  is  in  the  sea,  and  Thy  path  in  many  waters,  yet 
Thy  footsteps  have  not  been  known"  {Psalm  Ixvvii.  iq). 


444  APOCALYPSE   EXPLAINED. 

In  Isaiah  : 

"  Thus  saith  Jehovah,  I  who  have  given  a  way  in  the  sea,  and  a  path  in 
the  mighty  waters"  (xliii.  i6). 

That  "sea"  here  does  not  mean  the  sea,  nor  "waters"  the  waters, 
is  clear,  since  it  is  said  that  therein  "are  the  way  and  the  path  of 
Jehovah;"  therefore  by  "sea"  and  by  "waters"  are  meant  such 
things  as  Jehovah  or  the  Lord  is  in,  which  are  knowledges  of  truth 
in  general  from  the  Word,  and  truths  therein  ;  "the  sea"  meaning 
such  knowledges,  and  "waters"  truths.  Knowledges  and  truths 
differ  in  this,  that  knowledges  are  of  the  natural  man,  and  truths 
of  the  spiritual  man.     [14.]    In  yei'emiah  : 

"  Behold,  I  will  plead  thy  cause,  and  will  revenge  thy  revenging ;  that  I 

may  dry  up  the  sea  "  of  Babylon,  "  and  make  dry  her  fountain 

The  sea  shall  come  up  upon  Babylon,  she  shall  be  co.vered  with 
the  multitude  of  its  waves  "  (li.  36,  42). 

By  "Babylon"  those  who  profane  goods  are  meant;  "the  sea 
of  Babylon  "  means  their  traditions,  which  are  adulterations  of 
good  from  the  Word;  "waves"  are  falsities  from  these;  their 
destrudion  at  the  last  judgment  is  here  described.  [15.]  In  the 
same, 

"A  people  coming  from  the  north,  and  a  great  nation  and  many  kings 

shall  be  stirred  up  from  the  sides  of  the  earth Their  voice 

maketh  a  tumult  like  the  sea,  and  they  ride  upon  horses"  (1.  41, 
42). 

"  A  people  coming  from  the  north"  are  those  who  are  in  falsities 
from  evil;  "great  nation"  means  evils;  and  "many  kings"  fals- 
ities ;  "  the  sides  of  the  earth  "  are  the  things  outside  of  the  church, 
and  those  that  are  not  of  the  church,  for  the  "earth"  means  the 
church  ;  "their  voice  maketh  a  tumult  like  the  sea"  means  falsity 
from  the  natural  man  exalting  itself  against  the  truth  of  the  church  ; 
"the  horses  upon  which  they  ride"  are  reasonings  from  the  fal 
lacies  of  the  senses.     [16.]    In  the  same, 

"  Jehovah  giveth  the  sun  for  light  by  day,  the  ordinances  of  the  mcop 
and  stars  for  light  by  night,  stirring  up  the  sea  so  that  the  waves 
thereof  roar"  (xxxi.  35). 

"  The  sun  from  which  is  the  light  of  day  "  signifies  the  gooJ  ^i 
celestial  love,  from  which  is  perception  of  truth  ;  "  the  ordinances 
of  the  moon  and  stars,  from  which  is  the  light  by  night,"  signify 
truths  from  spiritual  good  and  from  knowledges,  by  which  there 
is  intelligence ;  "  the  sea  that  is  stirred  up,  and  the  waves  that 
roar,"  signify  the  generals  of  truth  in  the  natural  man,  and  dn"ngs 
known  {scientifica).     [17.]    In  Isaiah  : 


CHAP.   IV.,   VERSE    6. — X.   2~^[/>'\.  445 

"The  wicked  are  like  the  troubled  sea  when  it  cannot  rest,  but  its  wa- 
ters cast  up  filth  and  mud  "  (Ivii.  20). 

"TliL"  troubled  sea  wliicli  is  like  the  wicked,"  sig^nifies  reasonings 
from  falsities ;  "the  waters  that  cast  up  filth  and  mud"  signify  the 
falsities  themselves,  from  which  come  evils  of  life  and  falsities  of 
do(5lrine.     [18.]    In  Ezekicl: 

"  I  will  stretch  out  Mine  hand  upon  the  Philistines,  and  I  will  cut  off 
the  Chorethites,  and  destroy  the  remnant  of  the  sea  coast"  (xxv. 
16). 

"The  Philistines"  signify  those  who  are  in  the  do6lrine  of  faith 
alone,  and  "the  remnant  of  the  sea  coast"  that  shall  be  destroyed, 
signifies  all  things  of  truth.     [19.]    In  Hosea  : 

"  I  will  not  return  to  destroj'  Ephraim They  shall  go  after  Jehovah ; 

....  and  sons  from  the  sea  shall  draw  near  with  honor,  with  honor 
shall  they  come  as  a  bird  out  of  Egypt,  and  as  a  dove  out  of  the 
land  of  Assyria"  (xi.  9-1 1). 

"Ephraim"  signifies  the  church  in  respe<5l  to  the  understanding 
of  truth  ;  "sons  from  the  sea,"  who  shall  draw  near,  signify  truths 
from  a  common  fountain,  which  is  the  Word;  "a  bird  out  of 
Egypt "  signifies  knowledge  {scientificum)  agreeing  ;  and  "  a  dove  out 
of  the  land  of  Assyria"  signifies  the  rational.  [20.]  In  Zecha- 
riah  : 

"  In  that  day  living  waters  shall  go  out  from  Jerusalem  ;  part  of  them 
to  the  eastern  sea,  and  part  of  them  to  the  hinder  sea  "  (xiv.  8). 

"Living  waters  from  Jerusalem"  signify  truths  from  a  spiritual 
origin  in  the  church,  which  are  the  truths  that  are  receiv^ed  by  man 
when  he  is  enlightened  by  the  Lord  while  he  is  reading  the  Word. 
"Jerusalem"  is  the  church  in  respedl  to  do<5lrine,  the  "sea"  sig- 
nifies the  natural  man,  into  which  those  things  that  are  in  the  spir- 
itual man  descend;  the  "eastern  sea"  signifies  the  natural  man 
in  respeft  to  good  ;  and  the  "hinder  sea  "  the  natural  man  in  re- 
spect to  truth  ;  and  as  the  natural  man  is  in  generals  of  truth, 
"sea"  also  signifies  the  generals  of  truth.  [21."]  He  who  knows 
nothing  about  the  spiritual  man,  and  the  truths  and  goods  that  are 
therein,  may  suppose  that  the  truths  that  are  in  the  natural  man, 
called  knowledges  and  things  known  {scientifica),  are  not  merely 
the  generals  of  truth,  but  are  all  there  is  of  truth  with  man.  But 
let  him  know  that  the  truths  in  the  spiritual  man,  from  which 
those  are  that  are  in  the  natural,  are  incomparably  more  numer- 
ous ;  but  these  truths  in  the  spiritual  man  do  not  come  to  the  per- 
ception of  the  natural  man  until  he  enters  the  spiritual  world, 


446  APOCALYPSE    EXPLAINED. 

which  is  after  death  ;  for  then  man  puts  off  the  natural  aiui  puts 
on  the  spiritual.  That  this  is  so  can  be  seen  from  this  fa(5l  alone, 
that  angels,  although  they  are  from  the  human  race,  are  in  intelli- 
gence and  wisdom  ineffable  as  compared  with  man.     (That  angels  are 

from  the  human  race,  see  the  The  Last  yudgtnent,  n.  14-22,  and  23-27.)    [22.]  As 

the  "sea"  signifies  the  generals  of  truth,  the  great  vessel,  which 
was  for  general  washing,  was  called  "the  brazen  sea"  (i  KirigsVn. 
23-26)  ;  for  the  "  washings"  represented  purifications  from  falsities 
and  evils,  and  "  waters  "  signify  truths,  by  which  purifications  are 
effedted  ;  and  as  all  truths  are  from  good,  the  containing  vesse'  .vas 
made  of  brass,  and  was  therefore  called  "  the  brazen  sea,"  for  brass 
signifies  good.  Spiritual  purification,  which  is  purification  fioin 
falsities  and  evils,  is  there  fully  described  by  the  measurements  of 
that  vessel,  and  by  the  bases  thereof,  interpreted  in  a  spiritual 
sense.  From  what  has  been  brought  forward  it  can  be  seen  that 
"sea"  signifies  the  generals  of  truth  or  knowledges  of  truth  to- 
gether and  colle6lively.  But  what  furthur  is  signified  by  "sea" 
will  be  shown  in  the  explanation  of  what  follows,  for  "  sea"  is  used 
in  various  senses 

(as  in  Apoc.  v.  13  ;  vii.  1-3  ;  viii.  8,  9 ;  x.  2,  8 ;  xii.  12  ;  xiii.  i ;  xiv.  7  ;  xv. 
2  ;  xvi.  3  ;  xviii.  17,  19,  21  ;  xx.  13  ;  xxi.  i). 


VERSES  bihist  part),  7,  8. 

276.  "Ana  in  the  midst  of  the  throne  and  around  the  throne  were  four  animals, 
full  of  eyes  before  and  behind.  And  the  first  animal  was  lihe  a  lion,  and  the  second  ani- 
mal like  a  calf,  and  the  third  animal  had  a  face  lihe  a  man,  and  the  fourth  animal  was 
like  a  flying  eagle.  And  the  f'.ur  animals,  each  by  itself,  had  six  wings  round  about,  and  they 
were  full  of  eyes  within,  and  they  had  no  rest  day  and  night,  saying,  Holy,  holy,  holy,  Lord 
Qod  Almighty,  who  was,  and  who  is,  and  who  is  to  come." 

"And  in  the  midsi  of  the  throne  and  around  the  throne  were  four  animals, 
full  of  eyes  before  and  behind"  signifies  the  Lorif  s  guard  and  providence 
that  the  interior  heavens  be  not  approached  except  by  good  of  love  and 
charity,  that  lower  things  depending thereo7t  may  be  in  order  [n.  277]. 

7.  "And  the  first  animal  was  like  a  lion"  signifies  the  appearance,  in  outmosts, 

of  Divine  tricth  going  forth  from  the  Lord  in  respedl  to  poiver  and  efp.- 
ciency  [n.  278]  ;  "and  the  second  animal  like  a  calf"  signifies  the  appear- 
ance, in  outmosts,  of  Divine  good  in  respec7  to  protection  [n.  279]  ;  "and 
the  third  animal  had  a  face  like  a  man"  signifies  the  appearance,  in  out- 
mosts, of  the  Divine  gicard  and  providence  in  respetfi  to  wisdom  [n.  280]  ; 
"and  the  fourth  animal  was  like  a  flying  eagle"  signifies //^^  appearance, 
in  outmosts,  of  the  Divine  guard  and  providence  in  respe/t  to  intelligence 
and  clear  vision  on  every  side  [n.  2S1,  282]. 

8.  "And  the  four  animals,  each  by  itself,  had  six  wings  round  about,"  signifies 

appearance  of  ihi  spiritual  Divine  on  all  sides  about  the  celestial  Divine 
[11.283]  ;  "and  they  were  full  of  eyes  within"  s^gmfxes  Divine  provid- 
ence af id  guard  [n.  284]  ;  "and  they  had  no  rest  day  and  night,  saying, 


CHAP.  IV.,  VERSE  6. — N.  2-;~[n'].  447 

Ho/y,  holy,  holy,"  signifies  f)i,tt  :<••///(•/;  is  most  holy  goitt^  forth  from  the 
Lord  [n.  2S5]  ;  "Lord  God  Almighty,  who  was,  and  who  is,  and  who  is 
to  come,"  sijjiiities  the  infinite  and  eternal  [n.  2S6]. 

^77[^1»  "^f^d  '^  '^s  midsf  of  the  throne  and  around  the 
throne  were  four  animals,  full  of  eyes  before  and  behind,"  .sig- 
nifies t/ic  Lord's  guard  and  providence  that  the  interior  heavens 
be  not  approached  except  by  good  of  love  and  charity,  that  lower 
things  depending  thereon  may  be  ifi  order. — This  is  evident  from 
the  signification  of  "from  the  midst  of  the  throne,"  as  meaning 
from  the  Lord,  for  the  "One  sitting  upon  the  throne"  was  the 
Lord  (see  above,  n.  26S)  ;  also  from  the  signification  of  "around 
the  throne,"  as  meaning  the  interior  or  higher  heavens,  for  these 
are  most  nearly  around  the  Lord ;  also  from  the  signification  ol 
"four  animals,"  which  were  cherubim,  as  meaning  Divine  guard 
and  providence  that  interior  or  higher  heavens  be  not  ap- 
proached e.xcept  by  good  of  love  and  charity  (of  which  in  what 
follows)  ;  also  from  the  signification  of  "eyes,"  of  which  they  were 
full  before  and  behind,  as  meaning  the  Lord's  Divine  providence ; 
for  "eyes,"  in  reference  to  man,  signify  the  understanding,  which 
is  his  internal  sight ;  but  when  "eyes"  are  attributed  to  God,  they 
signify  Divine  providence  (see  above,  n.  68,  152).  And  since 
"eyes"  here  signify  the  Lord's  Divine  providence  that  the  higher 
heavens  be  not  approached  except  by  good  of  love  and  of  charity, 
these  cherubim  were  seen  "  full  of  eyes  before  and  behind."  On  this 
providence  of  the  Lord,  lower  things,  that  is,  the  lower  heavens 
and  also  the  church  on  earth,  depend,  that  they  may  be  in  order, 
because  the  influx  of  the  Lord  is  both  immediate  from  Himself, 
and  mediate  through  the  higher  heavens  into  the  lower  heavens 
and  into  the  church  ;  consequently  unless  the  higher  heavens  were 
in  order  the  lower  could  not  be  in  order.     (On  this  influx  see  The 

Doflrine   of  the  New  Jerusalem,  n.  277,  278.)       [2.]     That    by  "the    four 

animals"  cherubim  are  meant  is  evident  in  Ezekiel,  by  whom 
like  things  were  seen  at  the  river  Chebar,  which  are  described  by 
him  in  chap.  i.  and  in  chap,  x.,  and  in  the  latter  called  "cherubim" 
(i,  2,  4-9,  14,  16,  18,  19),  and  it  is  said  of  them, 

"The  cherubim  mounted  up  ;  these  are  the  animals  that  I  saw  by  the 

river  Chebar These  are  the  animals  that  I  saw  under  the 

Goc*  of  Israel  by  the  river  Chebar ;  and  I  knew  that  they  were  the 
cherubim"  (x.  15,  20). 

These  "four  animals,  that  were  cherubim,"  are  thus  described 
by  the  same  prophet : 

Near    the  river  Chebar  "  appeared  the  likeness  of  four  animals.    This 
was    their   aspecl:  they  had    the    likeness  of   a   man,   and   each 


448  APOCALYPSE    EXPLAINED. 

one  had  four  faces,  and  each  one  of  them  had  four  wings  .... 
This  was  the  likeness  of  their  faces  :  the  four  had  the  face  of  a 
man  and  the  face  of  a  lion  on  the  right  side,  and  the  four  had  the 
face  of   an  ox  on  the  left  side,  the  four  also  had  the  face  of  an 

eagle Their  appearance  was  like  burning  coals  of  fire,  like 

the  appearance  of  lamps  ;  the  same  went  up  and  down  among 
the  animals,  so  that  the  fire  was  bright,  and  out  of  the  fire  went 
forth  lightning Over  the  heads  of  the  animals  was  a  firma- 
ment, of  the  appearance  of  a  wonderful  crystal Above  the 

firmament  which  was  over  their  head  was  the  appearance  of  a 
sapphire  stone,  the  likeness  of  a  throne ;  and  upon  the  likeness 
of  the  throne  was  the  likeness  as  the  appearance  of  a  man  upon 

it From  the  appearance  of  his  loins  and  downwards  I  saw 

as  it  were  an  appearance  of  fire,  and  it  had  brightness  round 
about,  as  the  appearance  of  a  bow  that  is  in  the  cloud  ; ....  so 
was  the  appearance  of  the  brightness  of  Jehovah  ;  this  appear- 
ance was  the  likeness  of  the  glory  of  Jehovah  round  about "  (i, 
5,  6,  10,  13,  22,  26-28). 

By  these  representatives  the  Divine  of  the  Lord  in  the  higher  heav- 
ens, and  His  providence  that  they  be  not  approached  e.xcept  by 
good  of  love  and  charity,  are  described ;  and  in  this  description 
are  contained  all  the  things  that  are  mentioned  in  this  chapter  of 
the  Apocalypse  respe6ling  the  arrangement  of  the  heavens,  and  sig- 
nified by  "die  throne  on  which  was  One  sitting  in  aspe6l  like  a 
jasper  stone  and  a  sardius ;"  also  by  the  "rainbow  round  about 
the  throne,"  by  the  "lamps  of  fire  burning  before  the  throne,"  and 
other  things  which  it  is  not  necessary  therefore  to  explain  here  in 
detail.  [3.]  It  shall  now  be  shown  merely  that  "cherubim"  in 
the  Word  signify  the  guard  and  providence  of  the  Lord  that  the 
higher  heavens  be  not  approached  except  by  good  of  love  and 
charity,  that  lower  things  may  be  in  order.  This  is  plainly  seen 
by  the  cherubim  placed  before  the  garden  of  Eden,  when  man 
was  driven  from  it,  which  are  thus  described  in  Moses : 

When  Jehovah  God  "had  driven  out  the  man.  He  made  to  dwell  on  the 
east  of  Eden  the  cherubim,  and  the  flame  of  a  sword  turning 
every  way,  to  guard  the  way  of  the  tree  of  life  "  {Gen.  iii.  24). 

What  is  meant  by  the  "  man  "  and  "  his  wife  "  in  these  chapters  may 
be  seen  explained  in  the  Arcana  Caelestia,  namely,  that  "man" 
here  means  the  most  ancient  church,  which  was  a  celestial  church  ; 
and  a  celestial  is  distinguished  from  a  spiritual  church  in  this,  that 
a  celestial  church  is  in  good  of  love  to  the  Lord,  a  spiritual  in 

good  of  charity  towards    the  neighbor  (see  Heaven  and  Hell,  n.  20-28). 

Of  the  men  who  constitute  these  two  churches  on  the  earth  the 
two  higher  heavens  are  formed.  When,  therefore,  the  celestial 
church,  which  was  the  most  ancient  and  first  church  on  this 
earth,  declined  and  began  to  recede  from  the  good  of  love,  it  is 
said  that  "cherubim  were  made  to  dwell  on  the  east  of  Eden,  and 


CHAP.  IV..  VEKS1-:  6. — N.  2-~[d'j.  449 

the  flame  of  a  .sword  turning  every  way,  to  guard  the  way  of  the 
tree  of  life."  The  "ea.st  of  Eden"  signifies  where  the  good  of 
celestial  love  enters  ;  "  the  flame  of  a  sword  turning  every  way  " 
signifies  truth  from  that  good,  protecS^ing ;  and  'the  tree  of  life" 
signifies  the  Divine  that  is  from  the  Lord  in  the  higher  heavens, 
which  is  the  good  of  love  and  charity  and  heavenly  joy  therefrom. 
From  this  it  is  clear  that  "cherubim"  signify  guards  that  these 
heavens  be  not  approached  except  by  good  of  love  and  charity  ; 
for  this  reason  they  are  also  said  "  to  guard  the  way  of  the  tree 

of  life."  (That  the  "east"  signifies  good  of  love,  see  A.C.,  n.  1250,  3708;  that 
"  Eden  "  signifies  wisdom  therefrom,  n.  99,  100;  that  "  sword  "  signifies  truth  com- 
bating  against  falsity  and  dispersing  it,  thus  truth  protecfling,  above,  n.  73,  I3I[a]  ; 
that  "flame"  signifies  truth  from  celestial  good,  .4.C..  n.  3222,  6832,  9570;  that 
"  the  tree  of  life"  signifies  good  of  love  from  the  Lord  and  the  heavenly  joy  there 
from,  see  above,  n.  IO9,  1  lO.) 

[6.]  [4.]  Because  of  this  signification  of  "cherubim,"  two 
cherubim  of  solid  gold  were  placed  upon  the  mercy-seat  over  upon 
the  ark,  thus  described  in  Moses : 

"Thou  shalt  make  cherubim,  of  solid  gold  thou  shalt  make  them,  from 
the  two  ends  of  the  mercy-seat ; . . . .  out  of  the  mercy-seat  thou 
shalt  make  the  cherubim.  And  the  cherubim  shall  spread  out  their 
wings  upwards,  covering  the  mercy-seat  with  their  wings  . . . .  ;  to- 
wards the  mercy-seat  shall  be  the  faces  of  the  cherubim.     And 

thou  shalt  put  the  mercy-seat  upon  the  ark And  there  I  will 

meet  with  thee,  and  I  will  commune  with  thee. ...  between  the 
two  cherubim  "  {Exod.  xxv.  18-22  ;  xxxvii.  7-9). 

The  "ark"  and  the  "tabernacle"  represented  the  higher  heavens ; 
the  "ark,"  in  which  was  the  testimony  or  law,  represented  the 
inmost  or  third  heaven  ;  the  "holy  place,"  which  was  without  the 
vail,  the  middle  or  second  heaven ;  the  "mercy-seat"  hearing  and 
reception  of  all  things  of  worship  which  are  from  good  of  love 
and  charity;  the  "cherubim"  guards;  and  the  "gold,"  of  which 
they  were  made,  good  of  love.  From  this  it  is  clear  that  the  "two 
cherubim"  represented  guards  that  the  higher  heavens  be  not 
approached  e.xcept  by  good  of  love  and  charity,  (That  the  "  taber- 
nacle" in  general  represented  heaven  where  the  Lord  is,  see  A.C.,  n.  9457,  9481, 
10545  ;  the  "  ark  "  the  inmost  or  third  heaven,  n.  3478,  9485  ;  the  "  testimony  (or  law) 
in  the  ark."  the  Lord  in  respedl  to  the  Word,  n.  3382,  6752,  7463  ;  the  "  holy  place," 
that  was  without  the  vail,  the  middle  or  second  heaven,  n.  3478,  9457.  948i.  94831 
9594,  9596.  9632;  the  "  mercy-seat,"  the  hearing  and  reception  of  all  things  of  wor- 
ship that  are  from  the  good  of  love  and  charity  from  the  Lord,  n.  9506 ;  and  "  gold  " 

good  of  love,  n.  113, 1551,  1552,  565'",  6914, 6917,  9510,  9874,  9881.)  [5.]  Be- 
cause "  cherubim  "  signified  those  guards, 

There  were  cherubim  also  upon  the  curtains  of  the  holy  place  and  upon 
the  vail  {Exod.  xxvi.  i,  31). 

And  for  the  same  reason  Solomon  made  in  the  oracle  of  the  temple  cher- 
ubim  of  olive  wood,  and  set  them  in  the  midst  of  the  inner  house, 
and  overlaid  them  with  gold,  and  also  carved  all  the  walls  of  the 


450  APOCALYPSE    EXPLAINED. 

house  round  about  with  carved  figures  of  cherubim,  and  also  the 
doors  (i  Kings  vi.  23-29,  32-35). 

The  "temple"  also  signified  heaven  and  the  church,  and  its  "ora- 
cle" the  inmost  of  heaven  and  the  church.  The  "olive  wood,"  of 
which  the  cherubim  were  made,  signifies  good  of  love ;  likewise 
the  "  gold"  with  which  they  were  overlaid.  The  "  walls  "  on  which 
the  cherubim  were  engraved,  signify  the  outmosts  of  heaven  and 
of  the  church,  and  the  "cherubim"  thereon  signify  guards.  The 
"doors,"  on  which  also  there  were  cherubim,  signify  entrance 
into  heaven  and  the  church.  From  this  it  is  clear  that  "cheru- 
bim" signified  guards  that  heaven  be  not  approached  except  by 
good  of  love  and  charity.  And  as  "cherubim"  signified  such 
guards  they  also  signify  the  Lord's  Divine  providence,  for  these 
guards  are  from  the  Lord,  and  are  His  Divine  providence.     (That 

the  "  temple  "  and  "  house  of  God  "  signify  heaven  and  the  church,  see  above,  n. 
220 ;  the  "oracle"  therefore  signifies  the  inmost  of  these.  That  "olive  wood" 
signifies  good  of  love,  see^.C,  n.  886,  3728,4582,9780,9954, 10261  ;  likewise"  gold," 
see  above,  n.  242.     That  "  doors  "  signify  approach  and  admission,  see  also  above, 

n.  248.)  [6.]  The  new  temple  is  likewise  described  as  ornamented 
with  cherubim,  of  which  in  Ezekiel: 

"There  were  made  cherubim  and  palm  trees,  so  that  a  palm  tree  was  be- 
tween a  cherub  and  a  cherub  :.  . .  .thus  it  was  made  through  all  the 
house  round  about,  from  the  ground  unto  above  the  door  were 
cherubim  and  palm  trees  made  ;  and  the  wall  of  the  temple"  (xli. 
18-20). 

"Palm  tree"  signifies  spiritual  good  which  is  the  good  of  charity 
(see  A.C.,  n.  8369).  [7.]  Since  Divine  truth  from  Divine  good  is  what 
proteds,  the  king  of  Tyre  is  called  a  "  cherub  ;"  for  "  king  "  signi- 
fies Divine  truth,  and  "  Tyre"  knowledges  ;  therefore  the  "king  of 
Tyre"  signifies  intelligence,  of  whom  it  is  thus  written  in  Ezekiel: 

Thou,  King  of  Tyre,  "hast  been  in  Eden  the  garden  of  God  ;  every  pre- 
cious stone  was  thy  covering Thou  cherub,  the  spreading 

out  of  one  that  protedls,  I  have  set  thee  on  God's  mountain  of 
holiness  ;  thou  hast  walked  in  the  midst  of  the  stones  of  fire.  Thou 
wast  perfecfl  in  thy  ways  in  the  day  that  thou  wast  created  "  (xxviii. 
12-15). 

(That  "king"  signifies  Divine  truth,  see  above,  n.  2>'^\b]\  and  "Tyre"  know- 
ledges, A.C.,  n.  1201.  That  "precious  stones"  signify  trudis  and  goods  of  heaven 
and  the  church,  see  n.  9863,  9865,  9868,  9873,  9905,  which  are  called  "  stones  of 
fire  "  because  "  fire  "  signifies  good  of  love,  see  n.  934,  4906,  6314,  5215,  6832.) 

Because  the  "king  of  Tyre"  signifies  intelligence  from  Divine  truth, 
and  this  guards  or  proteds,  the  king  of  Tyre  is  called  "a  cherub, 
the  spreading  out  of  one  that  proteds."  [8.]  Since  the  higher 
heavens  cannot  be  approached  except  by  good  of  love  and  char- 
ity, that  is,  cannot  be  approached  by  worship  and  by  prayers, 
except  such  as  proceed  from  that  good,  therefore  the  Lord  spoke 


CHAP.   IV.,  VERSE  7. — N.   2-jS[a'\.  45I 

with  Moses  and  Aaron  when  they  entered  the  holy  place  between 
the  two  cherubim  that  were  upon  the  ark  {Exod.  xxv.  22).  This 
also  is  made  evident  in  Moses  : 

"When  Moses  went  into  the  tent  of  meeting he  heard  the  Voice 

speaking  unto  him  from  above  the  mercy-seat  that  was  upon  the 
ark  of  the  testimony,  from  between  the  two  cherubim  "  {Xum.  vii. 
89). 

Because  it  is  the  Divine  going  forth  from  the  Lord  that  provides 
and  guards,  it  is  said  of  the  Lord  that 

"He  sittelh  upon  the  cherubim"  (Isa.  xxxvii.  16;    Psalm  xviii.  g,  10; 
Ixxx.  I ;  xcix.  I ;  i  Sam.  iv,  4  ;  2  Savi.  vi.  2). 

[9.]  Since  the  arrangement  of  all  things  for  judgment  is  treated 
of  in  this  chapter,  die  cherubim  also  are  here  treited  of.  that  is,  the 
Lord's  guard  and  providence  that  the  higher  heavens  be  not  ap- 
proached except  by  good  of  love  and  charity  ;  for  unless  this  had 
been  done  before  the  judgment,  the  veriest  heavens,  in  which  true 
angels  are,  would  have  been  endangered,  because  those  heavens 
that  were  about  to  perish  (see  Apoc.  xxi.  i)  were  not  in  good  of 
love  and  charity,  but  only  in  some  truths.  For  there  were  there 
from  the  Christian  world  those  who  were  in  the  doctrine  of  faith 
alone,  which  some  had  confirmed  by  a  few  passages  from  the  Word, 
and  had  thus  obtained  some  conjunction  with  the  lowest  heaven  ; 
but  this  conjunction  was  broken  when  the  heaven  called  the  for- 
mer heaven  {Apoc.  xxi.  i)  passed  away.  It  was  then  ordered 
by  the  Lord  that  hereafter  no  one  shall  be  conjoined  with  the 
heavens  unless  he  be  in  good  of  love  to  the  Lord  and  in  charity 
towards  the  neighbor.  This  is  what  is  specifically  meant  by  the 
things  that  now  follow  in  this  chapter.  Whoever,  therefore,  be- 
lieves that  the  heavens  can  hereafter  be  approached  by  the  wor- 
ship and  prayers  of  those  who  are  in  faith  alone,  and  not  also  in 
good  of  charity,  is  greatly  mistaken.  The  worship  of  such  is  -no 
longer  received,  nor  are  their  prayers  heard,  but  attention  is  di- 
reded  only  to  their  life's  love.  Those,  therefore,  in  whom  love  of 
self  and  the  world  rules,  no  matter  how  much  they  may  be  in 
external  worship,  are  conjoined  to  the  hells,  and  are  taken  there 
after  death,  and  not  pre\iously  to  a  hea\en  that  is  to  peri.'ih,  as 
was  the  case  in  times  past. 

278[fr].  [  Verse  7.]  "And  the  first  animal  was  lilce  a  lion " 
signifies  the  appearance,  in  02ilmosts,  of  Divine  truth  going 
forth  from  the  Lord  in  rcspeH.  to  poxver  and  efficiency. — This  is 
t;vident  from  the  signification  of  "lion,"  as  meaning  Divine  truth 
going  fci  th  fro.n  the  Lord  in  respefl  to  power  and  efficiency  (of 


452  APOCALYPSE   EXPLAINED. 

which  in  what  follows).  It  means  appearance  in  outmosts  be- 
cause the  cherubim  were  seen  as  animals,  and  this  first  one  like  a 
lion.  It  is  said  in  outmosts,  because  that  appearance  was  before 
John  when  he  was  in  the  spirit,  and  he  then  saw  all  things  in 
outnjosts,  in  which  Divine  celestial  and  Divine  spiritual  things 
are  variously  represented,  now  by  gardens  and  paradises,  now 
by  palaces  and  temples,  now  by  rivers  and  waters,  now  by  living 
creatures  of  various  kinds,  such  as  lions,  camels,  horses,  oxen, 
bullocks,  sheep,  lambs,  doves,  eagles,  and  many  others.  Like 
things  were  seen  by  those  prophets  through  whom  the  Word  was 
written,  in  order  that  the  Word  in  its  outmosts^  which  are  the 
things  contained  in  the  sense  of  the  letter,  might  consist  of  such 
things  as  exist  in  the  world,  which  might  be  representations  and 
correspondences  of  celestial  and  spiritual  things,  and  thus  might 
serve  as  a  basis  or  foundation  to  the  spiritual  sense.  For  this 
reason  the  cherubim  (which  signify  the  guard  and  providence  of 
the  Lord  that  the  higher  heavens  be  not  approached  except  by 
good  of  love  and  charity)  were  seen  by  John  and  by  Ezekiel, 
in  respeft  to  their  faces,  as  animals. 

[6.]  Since  it  is  the  Lord  who  guards  and  provides,  and  this 
by  Divine  truth  and  Divine  good,  thus  by  His  Divine  wisdom  and 
intelligence,  four  animals  were  seen,  which  were  like  a  lion,  a 
calf,  a  man,  and  an  eagle;  for  thus  by  "lion"  Divine  truth  in 
respedl  to  power  was  represented,  by  "calf"  Divine  good  in  re- 
sped  to  protedion,  by  "man"  Divine  wisdom,  and  by  "eagle'' 
Divine  intelligence ;  which  four  things  are  included  in  the  Lord's 
Divine  providence  in  its  guarding  the  higher  heavens,  that  they 
be  not  approached  except  by  good  of  love  and  charity.  [2.]  That 
a  "lion"  signifies  Divine  truth  going  forth  from  the  Lord  in  re- 
sped  to  power  is  evident  from  passages  in  the  Word  in  which 
"lion"  is  mentioned;  as  for  example,  in  Moses, 

"  Judah  is  a  lion's  whelp  ;  from  the  prey,  my  son,  thou  art  gone  up :  he 
couched,  he  lay  down.  . .  .as  an  old  lion  ;  who  shall  rouse  him  up?" 
{fieti.  xlix.  9.) 

"Judah"  here  signifies  the  Lord's  celestial  kingdom,  where  all  are 
in  power  from  the  Lord  through  Divine  truth  ;  this  pow^r  is  meant 
by  a  " hon's  whelp,"  and  by  an  " old  lion  :"  "the  prey  from  which 
he  goeth  up"  signifies  the  dispersion  of  falsities  and  evils;  """w 
couch  "  signifies  to  put  oneself  into  power  ;  "  lying  down  "  signifies 
to  be  in  security  from  every  falsity  and  evil ;  therefoie  it  is  said, 

"Who  shall  rouse  him  up?"  (That  "Judah"  in  the  Word  signifies  \tn 
celestial  kingdom  of  the   Lord,  see  A.C.,  n.  3654,  3881,  5603,   5782,6363;    \Xix\ 


CHAP.  IV.,  vr.KSE  7.— N.  :27'^[^]-  453 

"  prey,"  in  reference  to  that  kiiif^dom  and  to  the  Lord,  signifies  the  dispersion  of 
falsities  and  evils,  and  rescue  and  deliverance  from  hell,  n.  6368,  6442;  that  "couch' 
ing,"  in  refer-.-nce  to  a  lion,  signifies  to  put  oneself  into  power,  n.  6369  ;  and  that  "  ly- 
ing down  "  signifies  a  state  of  security  and   tranquillity,  n.  3696.)      [3.]     In  the 

same, 

"At  this  time  it  shall  be  said  to  Jacob  and  to  Israel,  What  hath  God 
wroupht?  Hehold  the  people  riseth  up  as  an  old  lion,  and  as  a 
young  lion  doth  he  lift  himself  up;  he  shall  not  lie  down  until  he 
eat  of  the  prey"  [iVum.  xxiii.  23,  24). 

And  in  the  same, 

"  He  coucheth,  he  licth  down. . .  .asan  old  lion  ;  who  shall  rouse  him  up? 
Blessed  is  he  that  blesseth  thee,  and  cursed  is  he  that  curseth  thee  " 
{Xttm.  x.Kiv.  g). 

This  is  said  of  "Jacob  and  Israel,"  who  signify  the  Lord's  spiritual 
kingdom  ;  their  power  is  described  by  an  "  old  lion  "  and  a  "  young 
lion,"  rising,  lifting  himself  up,  and  couching;  dispersion  of  falsi- 
ties and  evils  is  signified  by  "eating  of  the  prey,"  and  a  state  of  se- 
curity and  tranquillity  by  "  he  lieth  down,  who  shall  rouse  him  up  ?" 

(That  "Jacob"  and  "  Israel  "  in  the  Word  signify  the  Lord's  spiritual  kingdom,  see 
A.C.,  n.4286,  4570,  5973,  6426,  8805,  9340  ;  what  the  Lord's  celestial  kingdom  is,  and 
what  His  spiritual  kingdom  is,  see  Heaven  and  Hell,  n.  20-28.)    That  "  tO  COUch  " 

is  to  put  oneself  into  power;  that  "prey"  and  "spoil"  mean  dis- 
persion of  falsities  and  evils;  and  that  "lying  down"  means  a 
state  of  security  and  tranquillity,  when  these  things  are  said  of 
a  lion,  see  just  above.     [4.]    In  Nahuni : 

"  Where  is  the  dwelling  of  the  lions,  and  the  feeding  place  of  the  young 
lions?  where  walked  the  lion,  the  old  lion,  the  lion's  whelp,  and 
none  maketh  them  afraid?"  (ii.  ii.) 

Here  also  "lions"  signify  those  who  are  in  power  through  Di\-ine 
truth;  their  "dwelling"  signifies  where  there  are  such  in  the 
church;  their  "feeding  place"  signifies  knowledges  of  truth  and 
good;  their  "walking  and  none  making  them  afraid"  signifies 
their  state  of  security  from  evils  and  falsities.     [5.]    In  Micah  : 

"The  remnant  of  Jacob  shall  be  in  the  midst  of  many  peoples,  as  dew 

from  Jehovah,  as  the  drops  upon  the  grass As  a  lion  among 

the  beasts  of  the  forest,  as  a  young  lion  among  the  flocks  of  sheep, 
who  if  he  go  through  shall  tread  down  and  tear  in  pieces  so  that 
none  dclivereth,  thine  hand  shall  be  lifted  up  above  thine  enemies, 
and  all  thine  adversaries  shall  be  cut  off"  (v.  7-9). 

The  "remnant  of  Jacob"  signifies  the  truths  and  goods  of  the 
church;  "  dew  from  Jehovah"  signifies  spiritual  truth;  "drops 
upon  the  grass"  natural  truth  ;  "a  lion  among  the  beasts  of  the 
forest,"  and  "a  young  lion  among  the  flocks  of  sheep,"  and  "tread- 
ing down  and  tearing,  and  none  delivering,"  signify  power  over 


454  APOCALYPSE  EXPLAINED. 

evils  and  falsities;  because  of  this  signification  it  is  said,  "thine 
hand  shall  be  lifted  up  above  thine  enemies,  and  all  thine  adversa- 
ries shall  be  cut  off;"  for  "  enemies  "  signify  evils,  and  "adversaries" 
falsities  (see  A.C.,  n.  2851,  8289,  9314,  10481).     [6.]    In  Isaiah: 

"  The  Lord  said,  Go  set  a  watchman,  who  may  look  and  announce.  And 
he  saw  a  chariot,  a  pair  of  horsemen,  an  ass  chariot,  a  camel  char- 
iot;  and  he  hearkened  a  hearkening ;...  .as  a  lion  upon  a  watch 
tower  he  cried  out,  O  lord,  I  stand  continually  in  the  daytime, 
and  I  am  set  upon  my  guard  whole  nights  :. . .  .Babylon  is  fallen,  is 
fallen  "  (xxi.  6-g). 

This  treats  of  the  coming  of  the  Lord  and  a  new  church  at  that 
time.  "A  lion  upon  the  watch  tower"  signifies  the  Lord's  guard 
and  providence  ;  therefore  it  is  said,  "  I  stand  continually  in  the 
daytime,  and  I  am  set  upon  my  guard  whole  nights."  A  "char- 
iot" and  a  "pair  of  horsemen"  signify  do6lrine  of  truth  from  the 
Word;  "hearkening  a  hearkening"  signifies  a  life  according  to 

that  do6trine.  (That  "chariot"  signifies  dodlrine  of  truth,  see  A.C.,  n.  2761, 
2762,  5321,  8029,  8215;  that  "horseman  "  signifies  the  Word  in  respecfl  to  under- 
standing, see  n.  2761,  6401,  6534,  7024,  8146,  8148.)     [?'.]    In  the  same, 

"  Like  as  a  lion  and  a  young  lion  roareth  over  his  prey  when  a  mul- 
titude of  shepherds  goeth  out  against  him, ....so  shall  Jehovah 
come  down  to  fight  upon  Mount  Zion  and  upon  the  hill  thereof" 
(xxxi.  4). 

Here  Jehovah  is  compared  to  "a  roaring  lion,"  because  a  "lion" 
signifies  power  to  lead  from  hell,  or  from  evils,  and  to  "roar"  sig- 
nifies defence  against  evils  and  falsities;  therefore  it  is  said,  "so 
shall  Jehovah  come  down  to  fight  upon  Mount  Zion  and  upon  the 
hill  thereof,"  "Mount  Zion  and  the  hill  thereof"  meaning  the  ce- 
lestial church  and  the  spiritual  church  ;  and  "the  prey  over  which 
the  lion  and  the  young  lion  roar"  signifying  deliverance  from  e\ils, 
which  are  from  hell.  [8.]  To  "roar,"  when  attributed  to  a  lion, 
has  the  same  signification  in  Hosea : 

"I  will  not  return  to  destroy  Ephraim They  shall  go  after  Jeho- 
vah as  a  lion  roareth  "  (xi.  9,  10). 

In  Amos : 

"  The  lion  hath  roared,  who  can  but  fear?  the  Lord  Jehovih  hath  spoken, 
who  can  but  prophesy?"  (iii.  8.) 

In  the  Apocalypse  : 

"  The  angel  cried  with  a  great  voice,  as  a  lion  roareth  "  (x.  3). 

In  David  : 

"  The  lions  roaring  after  their  prey  and  seeking  their  food  from  God, 
The  sun  ariseth,  they  gather  themselves  together  and  lie  down  in 
their  dwellings  "  {Psalm  civ.  21,  22). 


CHAP.   IV.,  VERSE  7. — N.  2-jS[c].  455 

These  words  in  David  describe  the  state  of  the  angels  of  heaven 
when  they  are  not  in  a  state  of  intense  love  and  of  wisdom  there- 
from, and  when  they  return  into  that  state  ;  the  former  state  is 
described  bv  "lions  roaring  after  their  prey,  and  seeking  their 
food  from  God  ;"  the  latter  state  by  "  the  sun  ariseth,  they  gather 
themselves  together  and  lie  down  in  their  dwellings."  By  the 
"lions"  the  angels  of  heaven  are  meant;  their  "roaring"  means 
desire;  "prey"  and  "  food"  mean  the  good  which  is  of  love  and 
the  truth  which  is  of  wisdom  ;  "the  sun  arising  "  means  the  Lord 
in  respe6l  to  love  and  wisdom  therefrom  ;  "  gathering  themselves 
together"  means  returning  into  a  celestial  state  ;  and  "lying  down 
in  their  dwellings,"  a  state  of  ti'anquillity  and  peace.     (Of  these  two 

states  of  the  angels  in  heaven  see  Heaven  and  Hell,  n.  154-161.) 

[f .]  [9.]  Because  Jehovah  is  compared  to  a  lion  from  Divine 
truth  in  respe6l  to  power,  the  Lord  is  called  a  "  lion  "  in  the  Apoc- 
alypse : 

"  Behold,  the  lion  that  is  of  the  tribe  of  Judah,  the  root  of  David,  hath 
overcome  "  (v.  5). 

And  because  all  power  is  from  the  Lord  through  Divine  truth, 
this  also  is  signified  by  "a  lion  ;"  as  in  Moses  : 

"  Of  Gad  he  said,  Blessed  is  he  who  hath  given  breadth  to  Gad  ;  as  a 
lion  he  dwelleth,  he  teareth  the  arm,  yea,  the  crown  of  the  head  " 
{Dc'ut.  xxxiii.  20). 

"Gad"  in  the  highest  sense  signifies  omnipotence,  and  therefore 
in  the  representative  sense  the  power  that  is  of  truth  (see  A.C.,  n. 
3934.3935);  therefore  it  is  said,  "Blessed  is  he  who  hath  given 
breadth  to  Gad,"  for  "  breadth  "  signifies  truth  {A.C.,  n.  1613, 3433, 3434, 

4482,  9487,  10179;  tliat  all  power  is  from  Divine  truth,  see  Heaven  and  Hell,  in 
the  chapter  on  The  Power  of  the  Angels  in  Heaven,  n.  228-233).  [10.]  Be- 
cause a  "lion"  signifies  power,  in  the  lamentation  of  David  over 
Saul  and  Jonathan  it  is  said, 

"Saul  and  Jonathan  were  lovely..  . .,  they  were  swifter  than  eagles,  they 
were  stronger  than  lions"  (2  Sam.  i.  23). 

"  Sr'il"  here  as  king,  and  "Jonathan"  as  the  son  of  a  king,  mean 
truth  '>roi-?fling  the  church,  since  the  do(5lrine  of  truth  and  good 
is  here  treated  of,  for  that  lamentation  was  written  "  to  teach 
the  sons  of  Judah  the  bow"  (verse  18);  and  "bow"  signifies 
that  do6lrine  (see  A.C,  n.  2686,  2709,  6422).  [II.]  Because  "the  kings 
of  Judah  and  Israel"  represented  the  Lord  in  respect  to  Divine 
truth,  and  because  a  "throne"  represented  judgment,  which  is 
effected  according  to  Divine  truth,  and  because  "lions"  repre- 
sented  power,  guard,  and   protection  against  falsities  and  evils, 


456  APOCALYPSE    EXPLAINED. 

near  the  two  stays  of  tlie  throne  built  by  Solomon  there  were 
two  lions,  and  twelve  lions  on  the  six  steps  on  the  one  side  and 
on  the  other  side  (i  Kings  x.  iS-20).  From  all  this  it  can  be 
seen  what  "lions"  in  the  Word  signify  when  the  Lord,  heaven, 
and  the  church  are  treated  of  "  Lions  "  in  the  Word  signify  also 
the  power  of  falsity  from  evil  by  which  the  church  is  destroyed 
and  devastated.     As  in  yeremiah  : 

"The  young  lions  roar  against  him,  they  utter  their  voice,  they  reduce 
the  land  to  wasteness"  (ii.  15). 

In  Isaiah: 

A  nation  "  whose  arrows  are  sharp,  and  all  his  bows  bent,  the  hoofs  of 
his  horses  are  accounted  as  rock, ....  his  roaring  like  that  of  a 
lion,  he  roareth  like  a  young  lion,  and  he  growleth  and  seizeth  the 
prey  "  (v.  28,  29). 

Besides  many  other  places 

(as  in  ha.  xi.  6  ;  xxxv.  9  ;  Jer.  iv.  7;  v.  6 ;  xii.  8  ;  1.  17  ;  li.  38 ;  Ezek. 
xix.  3,  5,  6  ;  Hos.  xiii.  7,  8  ;  Joel  i.  6,  7  ;  Psalm  xvii.  12  ;  xxii.  13 ; 
Ivii.  4  ;  Iviii.  6  ;  xci.  13). 

279[rt].  "And  the  second  animal  like  a  calf"  signifies 
the  appcarajice,  in  ontmosts,  of  Divine  good  in  respect  to  pro- 
ie^ion. — This  is  evident  from  the  signification  of  a  "calf,"  or 
"bullock,"  as  meaning  the  good  of  the  natural  man,  and  specifi- 
cally his  good  of  innocence  and  charity ;  and  because  it  means 
the  good  of  the  natural  man  it  also  means  the  good  of  the  low- 
est heaven,  for  this  heaven  is  spiritual  natural  (see  Heaven  and  Hell,  n. 
29-31) ;  and  as  this  good  is  there,  there  is  a  guard  or  protection  that 
the  higher  heavens  be  not  approached  except  by  good  of  love 
and  charity ;  this  is  why  one  cherub  was  like  a  calf  That  this 
appearance  was  in  outmosts,  see  just  above  (n.  278[rt]).  A  "calf" 
or  "bullock"  signifies  the  good  of  the  natural  man,  because  ani- 
mals from  the  herd  signified  affedlions  for  good  and  truth  in  the 
external  or  natural  man  ;  and  those  from  the  flock  signified  affec- 
tions for  good  and  truth  in  the  internal  or  spiritual  man.  Those 
from  the  flock  were  lambs,  she-goats,  sheep,  rams,  and  he-goats ; 
those  from  the  herd  were  oxen,  bullocks,  and  calves.  [2.]  That 
"  bullocks  "  and  "  calves  "  signify  the  good  of  the  natural  man  is  ev- 
ident from  passages  of  the  Word  where  they  are  mentioned.  Fu's 
from  the  description  of  the  feet  of  the  cherubim  in  Ezekiel: 

"  Their  foot  was  straight  and  the  sole  of  their  feet  like  the  sole  of  a  c.  s 
foot,  and  they  sparkled  like  the  appearance  of  burnished  ^td^'  " 
(i.  7). 

Their  foot  thus  appeared  "straight"  because  the  cherubim  repre- 


CHAT.   IV.,   VERSE    7. — X.    2-ij[cj].  457 

sentcd  the  Divine  j^iiard  of  the  Lord,  and  the  feet  and  soles  of  the 
feet  represented  the  same  in  outmosts,  that  is,  in  the  spiritual  natu- 
ral heaven  and  the  natural  world  ;  for  "feet"  in  general  signify  the 
natural;  a  "straight  foot"  the  natural  in  respecfl  to  good;  "the 
sole  of  the  foot"  the  outmost  of  the  natural;  "burnished  brass" 
also  signifies  good  in  the  natural.  From  this  it  is  clear  that  good 
in  the  natural  is  signified  by  a  "  calf,"  and  that  in  this  is  the 
outmost  good  that  guards  and  prote6ls  lest  the  heavens  be  ap- 
proached except  through  good  of  love  and  charity.     (That "  feet " 

signify  the  natural,  see,-i.C,  n.  2162,  3147,  3761,  3986,4280,  4938-4952,  5327,  5328; 
that  hat  which  is  to  the  right  signifies  the  good  from  which  is  truth,  n.  9604,  9736, 
10061 ;  therefore  a  "  straight  foot  "  signifies  the  natural  in  respedl  to  good.  That 
"  palms,  ■  "  soles,"  and  "  hoofs,"  signify  outmosts  in  the  natural,  see  n.  4938,  7729; 
nd  that  "burnished  brass"  signifies  natural  good,  see  above,  n.  70.)      [3.]     In 

Hosea : 

Return  ye  to  Jehovah  ;  say  unto  Him,  Take  away  all  iniquity,  and  ac- 
cept good,  and  we  will  pay  back  the  bullocks  of  our  lips  "  (xiv.  2). 

^Vhat  it  is  to  "pay  back  the  bullocks  of  the  lips"  no  one  can 
-vnow  unless  he  knows  what  "bullocks"  and  what  "lips"  sig- 
nify ;  they  mean  evidently  confession  and  thanksgi\-ing  from  a 
good  heart;  but  it  is  thus  expressed  because  "bullocks"  signify 
external  good,  and  "lips"  do6lrine  ;  therefore  "paying  back  the 
bullocks  of  the  lips  "  signifies  to  confess  and  give  thanks  from  the 

goods  of  doctrine.  (That  "lips  "  signify  doarine,  see  A.C.,  n.  1286,  1288.) 
[4.]    In  Amos: 

"  Ye  draw  the  habitation  of  violence  near ;  they  lie  upon  beds  of  ivory, . . 
and  eat  the  lambs  out  of  the  flock,  and  the  calves  out  of  the  midst 
of  the  stall  "  (vi.  3,  4). 

Here  those  who  have  an  abundance  of  knowledges  of  good  and 
truth  and  yet  lead  an  evil  life  are  treated  of;  "to  eat  the  lambs  out 
of  the  flock"  signifies  to  imbibe  knowledges  of  internal  good 
or  of  the  spiritual  man  ;  and  "to  eat  the  calves  out  of  the  midst 
of  the  stall"  signifies  to  imbibe  knowledges  of  external  good  or 
of  the  natural  man  ;  and  "  to  draw  the  habitation  of  violence  near" 
is  to  live  a  life  contrary  to  charity.     [5.]    In  Malachi: 

"  Unto  you  that  fear  My  name  shall  the  Sun  of  righteousness  arise  and 
healing  in  His  wings  ;  that  ye  may  go  forth,  and  grow  up  as  fatted 
calves  "  (iv.  2j. 

The  "Sun  of  righteousness  that  shall  arise  to  them  that  fear  the 
name  of  Jehovah"  signifies  good  of  love;  and  "healing  in  His 
wings"  signifies  truth  of  faith;  therefore  "to  go  forth,  and  grow 
up  as  fatted  calves,"  signifies  increase  of  all  good,  "fatted"  and 
"fat"  signifying  good.     [6.]    \\\  Luke : 


458  APOCALYPSE   EXPLAINED. 

The  father  said  of  the  prodigal  son  who  returned  penitent  in  heart, 
"  Bring  forth  the  best  robe  and  put  it  on  him,  and  put  a  ring  on 
his  hand,  and  shoes  on  his  feet ;  and  bring  hither  the  fatted  calf 
and  kill  it,  that  we  may  eat  and  be  merry  "  (xv,  22,  23). 

He  who  is  acquainted  only  with  the  sense  of  the  letter  might 
suppose  that  no  deeper  meaning-  is  contained  in  this  than  appears 
in  that  sense,  when  yet  every  particular  involves  heavenly  things ; 
as  that  they  should  "put  on  him  the  best  robe,"  that  they  should 
"put  a  ring  on  his  hand,  and  shoes  on  his  feet,"  that  they  shoul'? 
"bring  forth  the  fatted  calf,  that  they  might  eat  and  be  merry." 
By  the  "prodigal  son  "  those  who  are  prodigal  of  spiritual  riches, 
which  are  knowledges  of  truth  and  good,  are  meant ;  his  return- 
ing to  his  father,  and  his  confession  that  he  was  not  worthy  to  bv, 
called  his  son,  signifies  penitence  of  heart  and  humiliation  ;  the 
"best  robe"  with  which  he  was  clothed,  signifies  general  and  prim- 
ary truths  ;  the  "ring"  on  the  hand  signifies  the  conjun6lion  of 
truth  and  good  in  the  internal  or  spiritual  man  ;  "  the  shoes  on  the 
feet"  signify  the  same  in  the  external  or  natural  man;  and  both 
signify  regeneration;  the  "fatted  calf"  signifies  the  good  of  love 
and  charity  ;  and  "to  eat  and  be  merry"  signifies  consociation  and 
heavenly  joy.     [7.]    In  yercmiah  : 

"  I  will  give  the  men  that  have  transgressed  My  covenant,  who  have  not 
established  the  words  of  the  covenant  which  they  made  before  Me, 
the  covenant  of  the  calf,  which  they  cut  in  twain  that  they  might 
pass  between  the  parts  thereof,  the  princes  of  Judah,  and  the  princes 
of  Jerusalem,  the  royal  ministers  and  the  priests,  and  all  the  people 
of  the  land,  which  passed  between  the  parts  of  the  calf,  I  will  even 
give  them  into  the  hands  of  their  enemies,. . .  .that  their  carcase 
may  be  for  food  to  the  bird  of  the  heavens"  (xxxiv.  18-20). 

What  is  meant  by  "the  covenant  of  the  calf,"  and  by  "passing 
between  its  parts,"  no  one  can  know  without  knowing  what  a 
"covenant"  signifies,  and  a  "calf,"  and  its  being  "cut  in  twain;'' 
what  is  meant  by  "the  princes  of  Judah  and  of  Jerusalem,"  by 
the  "royal  ministers,"  the  "priests,"  and  the  "people  of  the  land." 
Some  heavenly  arcanum  is  evidently  meant ;  and  it  can  be  under- 
stood when  it  is  known  that  a  "covenant"  means  conjun6lion ;  a 
"calf"  good,  a  "calf  cut  in  twain"  good  proceding  from  the  Lord 
on  the  one  hand,  and  good  received  by  man  on  the  other,  which 
is  the  source  of  conjundion  ;  and  that  "the  princes  of  Judah  and 
of  Jerusalem,  the  royal  ministers,  the  priests,  and  the  people  of  the 
land,"  mean  the  goods  and  truths  of  the  church  ;  and  that  "  to  pass 
between  the  parts "  means  to  conjom.  When  these  things  are 
known,  the  internal  sense  of  these  words  can  be  seen,  namely,  that 
there  was  no  conjun6lion  by  the  goods  and  truths  of  the  church 


CHAP.   IV.,   VERSE  7. — N.    2'jg[d'\.  459 

with  that  nation,  but  disjunclion.  [8.]  Like  things  are  involved 
in  the  "covenant  of  the  calf"  with  Abrani,  of  which  in  Genesis: 

Jehovah  said  to  Abram,  "Take  to  thee  an  heifer  of  three  years  old,  and  a 
she-Roat  of  three  years  old,  and  a  ram  of  three  years  old,  and  a 
turtle  dove,  and  a  young  pigeon.  And  he  took  him  all  these,  and 
divided  them  in  the  midst,  and  laid  each  part  over  against  the  other  ; 
but  the  birds  divided  he  not.  And  the  birds  of  prey  came  down 
upon  the  carcases ;  and  Abram  drove  them  away.  And  the  sun 
was  at  its  going  down,  and  a  deep  sleep  fell  upon  Abram  ;  and  lo, 

a  horror  of  great  darkness  fell  upon  him And  in  that  day 

Jehovah  made  a  covenant  with  Abram  "  (xv.  9-12,  18). 

The  "horror  of  great  darkness"  that  fell  uj)on  Abrani  signified 
the  state  of  the  Jewish  nation,  which  was  in  the  greatest  darkness 
in  respe6l  to  the  truths  and  goods  of  the  church.  This  state  of 
that  nation  is  what  is  prophetically  described  by  "the  covenant  of 
the  calf,  which  they  cut  into  two  parts,  between  which  they  passed." 
[ft.]  Since  a  "calf"  signifies  the  good  of  the  natural  man  and 
its  truth,  which  is  knowledge  (sdentificum) ;  and  since  the  natural 
man  and  its  knowledge  {scientificum)  is  signified  by  "Egypt,"  in  the 
Word  Egypt  is  called  a  "she-calf,"  and  a  "he-calf;"  moreover, 
when  they  applied  the  knowledges  {scientifica)  of  the  church  to 
magical  and  idolatrous  purposes  they  turned  the  calf  into  an  idol  ; 
this  was  why  the  children  of  Israel  made  to  themselves  a  calf  in 
the  wilderness,  and  worshipped  it,  also  why  they  had  a  calf  in 
Samaria.  [9.]  That  Egypt  was  so  called  can  be  seen  in  yereyniah  : 

"  A  very  fair  she-calf  is  Egypt  ;  destrucflion  cometh  out  of  the  north,  and 
her  hirelings  in  the  midst  of  her  are  like  calves  of  the  stall"  (xlvi. 
20,  21). 

Kespe6ling  the  calf  that  the  children  of  Israel  made  to  themselves 
:n  the  wilderness,  see  Exod.  xxxii. ;  and  respe6ling  the  "  calf  of  Sa- 
maria "  (i  Kings  xii.  25-32),  about  which  is  the  following  in  Hosea  : 

'  They  have  made  a  king,  but  not  by  Me  ;  they  have  made  princes,  and 
I  knew  it  not;  of  their  silver  and  their  gold  have  they  made  them 
idols,  that  they  may  be  cut  off.  Thy  calf,  O  Samaria,  hath  for- 
saken thee For  it  was  from  Israel ;  the  workman  made  it, 

and  not  God  ;  the  calf  of  Samaria  shall  be  broken  in  pieces"  (viii. 
4-6). 

This  treats  of  the  corrupt  explanation  of  the  Word,  when  the  sense 
of  its  letter  is  turned  to  favor  self-love,  and  the  principles  of  re- 
ligion derived  therefrom.  "They  have  made  a  king,  but  not  by 
Me,  aid  they  have  made  princes,  and  I  knew  it  not,"  signifies 
io6lrines  from  self-intelligence,  which  in  themselves  are  falsities, 
bi  ■  vhich  they  make  to  appear  as  truths;  for  "king"  signifies 
truth,  and  in  a  contrary  sense   falsity;  "princes"  signify  primary 


460  APOCALYPSE  EXPLAINED. 

truths,  or  falsities,  which  are  called  principles  of  relig-ion.  "  To 
make  idols  of  their  silver  and  their  gold"  signifies  to  per- 
vert the  truths  and  goods  of  the  church,  and  still  to  worship 
them  as  holy,  although  as  they  are  from  self-intelligence  they  are 
destitute  of  life;  "silver"  is  the  truth,  and  "gold"  the  good,  which 
are  from  the  Lord  ;  "idols"  signify  worship  from  doctrine  that"  is 
from  self-intelligence;  "the  workman  made  it,  and  not  God,"  sig- 
nifies that  it  is  from  the  selfhood  (ex  propria),  and  not  from  the 
Divine ;  "  to  be  broken  in  pieces "  signifies  to  be  dispersed ; 
which  makes  clear  what  is  signified  by  the  "calf  of  Samaria." 
Because  "calves"  signified  the  good  of  the  natural  man,  calves 
were  sacrificed 

(see  Exod.  xxix.  11,  12  seq. ;  Lev.  iv.  3  seq.,  13  seq. ;  viii.  15  seq. ;  ix.  2  ; 
xvi.  3  ;  xxiii.  18  ;  N'lim,  viii.  8  seq.  ;  xv.  24 ;  xxviii.  19,  20  ;  Judges 
vi.  25-29  ;  I  Sam.  i.  25  ;  xvi.  2 ;  i  Kings  xviii.  23-26,  33) : 

for  all  the  animals  that  were  sacrificed  signified  the  goods  of  the 
church  of  various  kinds. 

28o[w].  "And  ihe  third  animal  had  a  face  /ike  a  man " 
signifies  the  appearance  hi  oidmosts  of  the  Divine  gtiard  and 
providence  in  respect  to  wisdom. — This  is  evident  from  the  sig- 
nification of  "  the  face  of  a  man,"  as  meaning  affeclion  for  truth, 
"face"  signifying  affection,  and  "man"  the  recipient  of  Divine 
truth;  and  because  man's  rational  is  from  this,  "man"  signifies 
wisdom  ;  for  man  was  created  that  he  might  be  rational  and  wise  ; 
by  this  he  is  distinguished  from  the  brute  animals  ;  for  this  reason 
"man"  in  the  Word  signifies  wisdom.  "Man"  signifies  boti. 
affection  for  truth  and  wisdom,  because  affection  for  truth  and  -at.S' 
dom  adl  as  one  ;  for  he  who  is  in  a  spiritual  affe6lion  for  truth,  tba, 
is,  who  is  afife6led  by  truth,  or  who  lo\'es  truth  because  it  is  truth 
is  conjoined  to  the  Lord,  since  the  Lord  is  in  His  own  truths,  anc 
is  His  truth  with  man  ;  from  this  man  has  wisdom,  and  from  \ki\. 
it  is  that  man  is  a  man.  Some  suppose  that  man  is  a  man  by 
reason  of  his  face  and  body,  and  that  by  these  he  is  distinguished 
from  beasts,  but  they  are  in  an  error ;  man  is  a  man  by  reason  ci 
his  wisdom,  consequently  so  far  as  any  one  is  wise  so  far  is  he  a 
man.  Those,  therefore,  who  are  wise,  appear  in  heaven  and  In 
the  light  of  heaven  as  men,  with  a  gracefulness  and  beauty  accord  ■ 
ing  to  their  wisdom  ;  while  those  who  are  not  wise, — whi  '^  is  true 
of  those  who  are  in  no  spiritual  affection,  but  merely  in  natura' 
affection,  in  which  a  man  is  when  he  loves  truth  not  because  it  '.s 
truth  but  because  he  can  get  by  it  glory,  honor,  and  gain  ■  -these 
in  the  light  of  heaven  appear  not  as  men  but  as  monster-  m  various 

forms  (see  Heaven  and  Hell,  n.  70,  72,  73-77,  80;  and  what  wisdom  is,  and  w  at 
non- wisdom,  n.  346-356. 


CHAP.    IV.,   VKKSE  7. — N.   28o[<5].  461 

[ft.]  [2.]  That  "  man "  in  the  Word  signifies  afieclion  for 
truth  and  wisdom  therefrom,  is  evident  from  the  following  pas- 
sages.     In  Isaiah  : 

"Lord,  how  lonp?  He  said.  Until  cities  be  laid  waste  that  they  may  be 
without  inhabitant,  and  the  houses  that  there  may  be  no  man  in 
them,  and  the  land  be  reduced  to  a  wilderness.  Jehovah  shall 
remove  man,  and  deserts  shall  be  multiplied  in  the  midst  of  the 
land  "  (vi.  11,  12). 

These  things  were  not  said  of  the  tie\Mstation  of  the  earth,  that 
there  should  no  longer  be  cities  and  houses  therein,  or  that  in 
these  there  should  be  no  inhabitant  or  man,  but  they  were  said  of 
the  devastation  of  good  and  truth  in  the  church  ;  "cities"  signifv- 
ing  truths  of  do(?trine  ;  "  inhabitant"  good  of  do6lrine;  "houses" 
the  interiors  of  man  which  are  of  his  mind  ;  and  "  man  "  spiritual 
affedlion  for  truth  and  wisdom  therefrom.  This  is  signified  bv 
"  the  houses  shall  be  laid  waste,  that  there  may  be  no  man  in  them." 
The  "  land  "  that  shall  be  reduced  to  a  wilderness  signifies  the 
church.  From  this  it  is  clear  what  is  signified  by  "  removing 
man,"  and  by  "  multiplying  deserts  in  the  midst  of  the  land  ;" 
"desert"  signifying  where  there  is  no  good  because  there  is  no 
truth.     [3.]    In  the  same, 

''  I  will  make  a  man  {virum  hotninem)  more  rare  than  pure  gold  ;  even  a 
man  than  the  gold  of  Ophir"  (xiii.  12). 

A  "  man  (vimm  hominem)''  signifies  intelligence,  and  "  man  (hominem) " 
wisdom,  and  that  these  were  about  to  be  at  an  end  is  signified  by 
their  being  "  made  rare."  Intelligence  is  distinguished  from  wisdom 
by  this,  that  intelligence  is  understanding  from  truth  such  as  the 
spiritual  man  has,  and  wisdom  is  understanding  from  truth  such  as 
the  celestial  man  has,  whose  understanding  is  from  a  will  grounded 
in  good.  This  makes  clear  what  is  here  signified  by  "man  {vinim 
hominem)"  and  what  by  "man  {hominem)."     [4.]    In  the  same, 

"  The  inhabitants  of  the  earth  shall  be  burnt  up,  and  few  men  shall  be 
left "  (xxiv.  6). 

The  "inhabitants  of  the  earth"  signify  the  goods  of  the  church, 
and  these  are  said  "  to  be  burnt  up  "  when  loves  of  self  and  of 
the  world  begin  to  rule  ;  that  spiritual  aftetlion  for  truth  and  wis- 
dom therefrom  will  then  be  at  an  end  is  signified  by  "few  men 
will  be  left."     [5.]    In  the  same, 

"The  paths  have  been  laid  waste  ;  he  that  passeth  through  the  way  hath 
ceased  :  he  hath  broken  the  covenant,  he  hath  despised  the  cities, 
ht  regardeth  not  man  "  (xxxiii.  S). 

lliis  treats  of  the  devastation  of  the  church  ;  "the  paths  that  are 


462  APOCALYPSE  EXPLAINED. 

laid  waste  "  and  "  he  that  passeth  through  the  way  who  hath 
ceased  "  signify  that  the  goods  and  truths  which  lead  to  heaven 
are  no  more ;  "he  hath  broken  the  covenant"  signifies  no  con- 
junction there  with  the  Lord;  "he  hath  despised  the  cities"  signi- 
lies  that  they  reje6l  do6frine ;  "he  regardeth  not  man"  signifies 
that  they  make  no  account  of  wisdom.       [6.]    In  yeremiah  : 

"  I  looked  at  the  earth,  when  lo,  it  was  waste  and  empty  ;  and  towaras  the 

heavens,  and  their  light  was  not I  beheld,  when  lo  there 

was  no  man,  and  all  the  birds  of  the  heavens  were  fled"  (iv.  23,  25). 

This  evidently  does  not  mean  the  earth,  that  it  was  waste  and 
empty,  nor  the  heavens  that  their  light  was  not,  nor  that  there  was 
not  a  man  on  the  earth,  nor  that  all  the  birds  of  hea\en  were  fled  ; 
what  is  really  meant  can  be  seen  only  from  the  spiritual  sense  of 
the  Word.  In  that  sense  "earth"  signifies  the  church;  that  it 
was  "waste  and  empty"  signifies  that  there  is  no  good  and  truth 
in  the  church;  the  "heavens,"  where  there  is  no  light,  signify  the 
interiors  of  man's  mind  which  are  receptacles  of  the  light  of 
heaven;  (the  "light"  that  is  not  there  is  Divine  truth  and  wis- 
dom therefrom) ;  therefore  it  is  said,  "  I  beheld,  and  lo  there  wa-s 
no  man:"  the  "birds  of  heaven"  which  were  fled  signify  the  ra- 
tional and  the  intellectual.     [7.]    In  the  same, 

"Behold  the  days  come,. .  .that  I  will  sow  the  house  of  Israel  and  the 
house  of  Judah  with  the  seed  of  man  and  with  the  seed  of  beast " 
(xxxi.  27). 

"The  house  of  Israel  and  the  house  of  Judah"  signify  the  church 
in  respe6l  to  truth  and  in  respeCl  to  good  ;  "the  seed  of  man  and 
the  seed  of  beast"  signify  spiritual  affeClion  for  truth  and  natural 
afleClion  for  truth  ;  for  where  "man  and  beast"  are  mentioned  in 
the  Word  the  spiritual  and  the  natural,  or  the  internal  and  the  ex- 
ternal, are  signified  (see  A.C..  n.  7424,  7523,  7872).   [8.]    In  Zephaniah  : 

"I  will  consume  man  and  beast ;  I  will  consume  the  bird  of  the  hea/tns 
and  the  fishes  of  the  sea;.  . .  .1  will  cut  off  man  from  the  surfaces 
of  the  earth  "  (i.  3). 

"  To  consume  man  and  beast"  means  to  consume  spiritual  affection 
for  truth  and  natural  affe6tion  for  truth  ;  "  to  consume  the  bl-d  of 
the  heavens  and  the  fishes  of  the  sea"  means  to  consume  spintual 
truths  and  natural  truths  ;  and  "  to  cut  off  man  from  the  surfaces  of 
the  earth  "  means  to  cut  off" affection  for  truth  and  wisdom.  [9.]  In 
Ezekicl : 

"Ye  My  fiock,  the  flock  of  My  pasture,  ye  are  man  ;  I  am  your  God" 
(xxxiv.  31). 

The  "flock  of  the  pasture"  signifies  spiritual  good  and  truth  ;  che 


CHAP.    IV.,   VKRSE    7. — N.   2So[/J].  463 

"pasture"  is  reception  of  the.se  from  the  Lord  ;  it  is  therefore  said, 
"ye  are  man,  I  am  your  God,"  "man"  standing  for  spiritual  affec- 
tion for  trutli  and  wisdom,     [lo.]    In  the  same, 

"  Behold,  I  am  with  you,  and  I  will  look  unto  you,  and  ye  shall  be  tilled 
and  sown  ;  then  I  will  multiply  man  upon  you,  the  whole  hftuse 
of   Israel ;  and  the  cities  shall  be  inhabited,  and  the  waste  places 

shall  be  builded I  will  cause  man  to  walk  upon  you,   My 

people  Israel Thus  the  Lord  Jchovih  hath  said,  Because  ye 

say.  Thou  hast  been  a  dcvourer  of  man  and  a  bereaver  of  thy  peo- 
ples, therefore  thou  shall  devour  man  no  more,"  and  thy  sword 

shall  not  bereave  any  more  : "  the  wasted  cities  shall  be  full  of 

the  flock  of  man  "  (x.xxvi.  9-14,  3S). 

The  restoration  of  the  church  is  here  treated  of;  "  Israel"  signifies 
the  .spiritual  church,  or  the  church  that  is  in  spiritual  good,  which 
is  good  of  charity  ;  this  church  is  here  called  "  man  "  from  the 
spiritual  afife6lion  for  truth  that  constitutes  the  church  ;  therefore  it 
is  said,  "I  will  multiply  man  upon  you,  the  whole  house  of  Israel, 
and  I  will  cause  man  to  walk  upon  you.  My  people  Israel."  "The 
flock  of  man,"  of  which  "the  wasted  cities  shall  be  full,"  signifies 
spiritual  truths  of  which  the  dodlrines  of  the  church  shall  be  full ; 
"the  sword  which  shall  not  bereave  any  more"  signifies  that  falsity 
shalt  no  longer  destroy  truth.     [II.]    In  the  same, 

"  Thy  mother  is  a  lioness,  she  lay  down  among  lions: ....  one  of  her 
whelps  rose  up,. . .  .it  learned  to  seize  the  prey,  it  devoured  men" 
(xix.  2,  3,  6). 

"  Mother"  means  the  church,  here  the  church  perverted  ;  falsity  of 
evil  destroying  truth  is  signified  by  "a  lioness  lying  down  among 
lions  ;"  "  her  whelp  which  learned  to  seize  the  prey  and  de- 
voured men  "  signifies  the  primary  falsity  of  their  do6trine,  w-hich 
destroyed  truths  and  consumed  every  affe6lion  for  them.  These 
things  were  said  of  the  princes  of  Israel,  by  whom  primary  truths 
are  signified,  but  here,  in  a  contrary  sense,  primary  falsities. 
[  1 2.]    In  yeremiah  : 

"Hazor  shall  become  a  dwelling  for  dragons,  a  desolation  even  for  ever  ; 
a  man  (vir)  shall  not  dwell  there,  nor  son  of  man  {homiuis)  abide 
in  her"  (xlix.  33). 

The  church  that  is  in  falsities  and  in  no  truths  is  here  treated  of; 
"  Hazor"  signifies  knowledges  of  truth  ;  knowledges  of  falsitv  are 
signified  by  "a  dwelling  for  dragons;"  that  there  is  there  no 
truth  and  no  dodrine  of  truth  is  signified  by  "a  man  (vir)  shall 
not  dwell  there,  nor  son  of  man  (/lominis)  abide  in  her,"  "  man  " 
meaning  truth,  and  "son  of  man"  dodrine  of  truth.  [13.]  In 
the  Apocalypse : 


464  APOCALYPSE    EXPLAINED. 

"  He  measured  the  wall"  of  the  h  )Iy  Jerusalem,  "a-hundred-and-forty- 
four  cubits,  the  measure  of  a  man,  which  is  that  of  an  angel"  (xxi. 
17). 

What  this  signifies,  that  "the  will  of  the  holy  Jerusalem  was  a 
hundred-and-forty-four  cubits,  and  that  this  was  the  measure  of  a 
man,  which  is  that  of  an  angel,"  no  one  can  understand  unless  he 
knows  what  is  signified  by  "the  holy  Jerusalem,"  by  its  "wall," 
by  the  number  "one-hundred-and-forty-four,"  likewise  by  "man," 
and  by  "angel."  "The  holy  Jerusalem "  signifies  the  church  in 
respe6l  to  doctrine;  "wall"  signifies  truth  protecting;  the  num- 
ber "one-hundred-and-forty-four"  signifies  all  truths  from  good 
in  the  complex  ;  "  man  "  signifies  reception  of  these  from  afifeClion, 
and  "angel"  signifies  the  same;  it  is  therefore  said  "the  measure 
of  a  man,  which  is  that  of  an  angel ;"  "measure"  signifying  qual- 
ity. From  this  it  is  clear  how  these  words  are  to  be  spiritually  un- 
derstood. (These  things  may  be  seen  more  clearly  explained  in  The  Dodrine  oj 
the  Neiu  yerusalem,  n.  i.) 

[c]  [14.]  Because  "  man  "  signifies  Spiritual  afife6lion  for  truth 
and  wisdom  therefrom,  "man"  also  signifies  the  church,  because 
the  church  with  man  is  a  church  from  spiritual  affe6lion  for  truth 
and  wisdom  therefrom.  This  makes  clear  what  is  meant  by 
"  man"  in  the  first  chapter  of  Genesis^  namely,  the  church  that  was 
first  on  this  earth,  the  most  ancient ;  this  is  what  is  meant  by 
"Adam,"  that  is,  "Man."  The  establishment  of  this  church  is 
described  in  the  first  chapter  by  the  creation  of  heaven  and  earth  ; 
its  intelligence  and  wisdom  by  paradise ;  and  its  fall  by  the  eat- 
ing of  the  tree  of  knowledge.  [15.]  But  in  the  highest  sense,  by 
"man"  is  meant  the  Lord  Himself,  since  from  Him  are  heaven  and 
the  church,  and  spiritual  afife6lion  for  truth  and  wisdom  with  each 
one  of  those  who  constitute  heaven  and  the  church  ;  therefore 
in  the  highest  sense  the  Lord  alone  is  man ;  and  men  in  both 
worlds,  spiritual  and  natural,  are  men  so  far  as  they  receive  from 
the  Lord  truth  and  good,  thus  so  far  as  they  love  truth  and  live 
according  to  it.  And  from  this  it  is  that  the  whole  angelic  heaven 
appears  as  one  man,  also  each  society  there ;  moreover,  that  the 
angels  appear  in  a  complete  human  form.      (See  further  on  this  in 

Heaven  and  Hell,  n.  59-67,  68-72,  73-77,  87-102.)       [16.]      It    waS    On    this 

account  that  the  four  cherubim,  which  signify  the  guard  and  pro- 
vidence of  the  Lord  that  the  higher  heavens  be  not  approached 
except  through  good  of  love,  were  seen  as  men,  although  they 
each  had  four  faces  ;  also  that  the  Lord  was  seen  above  them  as 
a  Man.     That  the  four  cheru'uim  were  seen  as  men  is  evident  in 


CHAP.   I.'.,   VERSE    7.— N.  2Sl[a],  465 


Ezekiel . 


"This  was  the  appearai.cc  of  the  four  animals;  they  had  the  likeness 
of  a  man,  but  each  one  had  four  faces"  (i.  5,  6). 

Likewise  the  two  cherubim  over  the  mercy-seat  had  faces  like 
men.  That  the  Lord  was  seen  above  the  four  cherubim  as  a  man 
is  also  stated  by  the  same  prophet : 

"Above  the  firmament  which  was  over  the  heads  of  the  cherubim  was 
the  appearance  of  a  sapphire  stone,  the  likeness  of  a  throne,  and 
upon  the  likeness  of  the  throne  a  likeness  as  the  appearance  of  a 
man  upon  it  above  "  (i.  26). 

28l[^f].  "And  the  fourih  animal  was  like  a  flying  eagle  " 
signifies  the  appearance  in  oiitmosts  of  the  Divine  gttard  and 
providence  i7i  respect  to  intelligence  and  clear  vision  on  every 
side. — This  is  evident  from  the  signification  of  "eagle,"  as  meaning 
intelligence ;  here  Divine  intelligence  which  is  that  of  the  Lord's 
guard  and  providence.  "Eagle"  means  intelligence  because  intel- 
ligence is  to  be  in  the  light  of  heaven,  and  the  eagle  flies  high  that 
he  may  be  in  the  light  and  may  look  about  on  every  side ;  this  is 
why  this  face  of  the  cherub  appeared  "like  a  flying  eagle  ;"  for  "  to 
fly  "  signifies  presence  and  clear  vision  on  every  side,  and  in  refer- 
ence to  the  Divine  it  signifies  omnipresence.  "Eagle"  signifies  in- 
telligence for  this  reason  also,  that  the  "  birds  of  heaven  "  signify  in 
a  good  sense  things  intellectual  and  rational,  and  the  eagle  espe- 
cially, because  it  not  only  flies  high  but  has  keen  vision.     (That 

"  birds  of  heaven  "  signify  things  intelledlual  and  rational,  in  both  senses,  see  A.C., 

n- 745.  71^.  866,  988,  991, 3219,  5149,  7441.)  [2.]  That  "eagle  "  signifies 
intelligence  is  evident  from  the  following  passages  in  the  Word, 
In  Ezekiel : 

"A  great  eagle,  great  in  wings,  long  in  pinions,  full  of  feathers,  which 
had  divers  colors,  came  upon  Lebanon,  and  took  a  twig  of  a  cedar  : 
he  plucked  off  the  head  of  its  shoots,  and  carried  it  into  a  land  of 
traffic  ;  and  set  it  in  a  city  of  spice-dealers.  He  took  of  the  seed 
of  the  land,  and  placed  it  in  a  field  of  sowing ;  he  took  it  to  great 
waters,  and  placed  it  carefully  ;  and  it  sprouted  and  became  a  lux- 
uriant vine  of  low  stature,  so  that  its  branches  looked  to  him,  and 
the  roots  thereof  were  under  him  :  so  it  became  a  vine  that  pro- 
duced shoots  and  sent  out  boughs.  There  was  also  another  great 
eagle,  great  in  wings  and  full  of  feathers  ;  and  behold,  this  vine  did 
bend  its  roots  toward  him,  and  shot  forth  its  branches  toward  him, 
to  '^ater  him  from  the  beds  of  its  plantation  ;  it  was  planted  in  a 
good  field  near  many  waters,  to  form  the  bough  and  to  bear  fruit 
that  it  might  be  a  vine  of  magnificence"  (xvii.  1-8). 

The  establishment  of  a  spiritual  church  by  the  Lord  is  here  treated 
of,  and  in  the  internal  sense  the  process  of  its  establishment  or  ol 


466  APOCALYPSE    EXPLAIXED. 

the  regeneration  of  the  man  of  that  church  from  beginning"  to  end 
is  described.  By  the  first  eagle  the  process  of  regeneration  of  the 
natural  or  external  man  by  means  of  things  known  {sdcntifica)  and 
knowledges  from  the  Word  is  described  ;  and  by  the  other  eagle  the 
process  of  regeneration  of  the  spiritual  or  internal  man  by  means 
of  truths  from  good  is  described  ;  therefore  the  first  eagle  signifies 
the  intelligence  of  the  natural  man,  and  the  second  the  intelligence 
of  the  spiritual  man.  Let  it  be  explained  briefly  what  these  par- 
ticulars signify.  The  fii^st  eagle  is  said  to  have  been  "great  in 
wings,  long  in  pinions,  full  of  feathers,"  and  this  signifies  abund- 
ance of  knowledges  (scientiaruvi  et  cognitionum)  of  truth  and  good,  from 
which  comes  the  first  intelligence,  which  is  the  intelligence  of  the 
natural  man  ;  it  is  therefore  said  that  "it  had  divers  colors,"  for  by 
"divers  colors"  is  signified  what  relates  to  knowing  (scientificum  et 
cognitivum)  (see  ^.C,  n.  9688).  "It  came  upon  Lebanon,  and  took  a 
twig  of  cedar,"  signifies  the  reception  of  some  knowledges  of  truth 
from  the  doctrine  of  the  church  which  is  from  the  Word  ;  for 
"  Lebanon  "  signifies  that  doctrine,  and  "  the  twig  of  cedar  "  know- 
ledges. "  He  plucked  off  the  head  of  its  shoots,  and  carried  it  into 
a  land  of  traffic,"  signifies  primary  knowledges  from  that  doftrine 
with  which  things  known  [scientiae)  were  conne6led ;  "  the  head 
of  the  shoots "  signifying  primary  knowledges,  and  "  the  land 
of  traffic"  the  natural  man,  to  which  things  known  belong. 
"He  set  it  in  a  city  of  spice-dealers"  signifies  among  truths 
from  good  in  the  natural  man;  "spices"  signifying  truths  which 
are  acceptable  because  from  good  (see  A.C.,  n.  4748,  5621,9474,  9475, 
10199, 10254).  "  He  took  of  the  seed  of  the  land,  and  placed  it  in 
the  field  of  sowing ;  he  took  it  to  great  waters,  and  placed  it  care- 
fully," signifies  multiplication;  "the  seed  of  the  land"  meaning 
the  truth  of  the  church  ;  "a  field  of  sowing"  the  good  from  which 
it  grows;  "great  waters"  knowledges  of  truth  and  good;  "to 
place  carefully,"  separation  from  falsities.  "And  it  sprouted  and 
became  a  luxuriant  vine,  ...  so  that  its  branches  looked  to  him, 
and  the  roots  thereof  were  under  him,"  signifies  the  church  com- 
ing to  the  birth  from  the  arrangement  of  the  knowledges  of  truth, 
and  their  application  to  use.  "So  it  became  a  vine  that  produced 
shoots  and  sent  out  boughs  "  signifies  the  beginning  of  the  spirit- 
ual church,  and  the  continual  increase  of  truths.  (That  "vine"  is  the 
spiritual  church,  see  A.C.,  n.  1069,  6375,  9277.)  Thus  far  the  beginning 
of  the  church  with  man,  which  takes  place  in  the  natural  or  exter- 
nal man  has  been  described  :  its  establishment  which  takes  place  in 
the  spiritual  or  internal  man  is  now  described  by  the  other  eagle ; 
because  this  signifies  spiritual  intelligence,  it  is  said  that  "the  vine 


CHAP.    IV.,    VERSE    7. — N     28  I  [^].  467 

did  bend  it.s  roots  toward  him  (that  is,  the  eatjle)  and  shot  forth 
its  branches  toward  him  ;"  for  "roots"  signify  things  known  (scien- 
ttae),  ar.d  "branches"  knowledges  of  truth  and  good,  which  are  all 
conne<5ted  with  truths  of  the  spiritual  or  internal  man  ;  without  spir- 
ituil  connection  with  these  man  does  not  l)ecome  wise  at  all.  The 
•.nultiplicatit)n  and  fru6lification  of  truth  from  good,  thus  the  in- 
.rease  of  intelligence,  is  described  by  "the  vine  was  planted  in  a 
good  field,  near  many  waters,  to  form  the  bough  and  to  bear  fruit, 
that  it  might  be  a  vine  of  magnificence;"  "a  good  field"  is  the 
church  in  respe6l  to  good  of  charity ;  "many  waters"  are  know- 
ledges of  good  and  truth  ;  "  to  form  the  bough  "  is  to  multiply 
truths;  "to  bear  fruit  "  is  to  bring  forth  goods,  which  are  uses; 
"a  vine  of  magnificence"  is  the  spiritual  church,  both  internal  and 

external.  (But  these  things,  since  they  are  arcana  of  regeneration  and  of  the 
estaVjhshment  of  the  church  with  man,  can  be  better  understood  from  what  is  brought 
together  in  The  Dodrine  of  the  A'e^u  yerusalem,  from  the  Arcana  Caelestia,  On 
Things  Known  {scientiis)  and  Knowledges,  n.  51 ;  and  On  Regeneration,  n.  183.) 

[6.]    [3.]  That  "eagle"  signifies  intelligence  can  also  be  seen 
in  Isaia/i  : 

"They  that  wait  upon  Jehovah  shall  renew  their  strength;  they  shall 
mount  up  with  wings  as  eagles"  (xl.  31). 

"To  mount  up  with  wings  as  eagles  "is  ascent  into  the  light  of 
heaven,  thus  into  intelligence.     [4.]    In  David  : 

'  Jehovah,  who  satisfieth  thy  mouth,  so  that  thou  shall  be  renewed  like 
an  eagle  "  [Plaint  ciii.  5). 

"To  be  renewed  Lke  an  eagle  "  is  to  be  renewed  in  respect  to  in- 
telligence.    [5  ]    In  Moses  : 

•Ye  have  seen.  . .  .how  I  bare  you  as  on  eagles'  wings,  and  brought  you 
jnto  Myself  "  (Exod.  xix.  4). 

"To  bear  as  on  eagles'  wings,  and  to  bring,"  means  into  intelli- 
gence, because  into  heaven  and  its  light.     [6.]    In  the  same, 

J'-hcvah  "  f  ?cnd  him  in  a  desert  land, ....  He  compassed  him  about :  He 
mstr-  .ted  him.  He  kept  him  as  the  pupil  of  His  eye.  As  an  eagle 
stirreth  up  her  nest,  fluttereth  over  her  young,  spreadeth  abroad 
her  wings,  takcth  them,  beareth  them  on  her  wings,  so  Jehovah 
alone  leadeth  him'    {Dent,  xxxii.  10-12). 

This  treats  of  the  establishment  of  the  ancient  church,  and  the  first 
reformation  of  those  who  were  of  that  church  ;  their  first  state  is 
meant  by  "desert  land  in  which  Jehovah  found  them;"  "  des- 
e.t  lard"  is  where  there  is  no  good  because  there  is  no  truth; 
their  instrudlion  in  truths,  guarding  them  from  falsities,  and  the 


468  APOCALYPSE  EXPLAINED. 

opening  of  the  interiors  of  their  mind,  that  they  may  come  iii^o 
the  Hoiit  of  heaven,  and  thus  into  an  understanding  of  truth  and 
good,  which  is  intelligence,  is  described  by  "the  eagle  stirreth  up 
her  nest,  fluttereth  over  her  young,  ....  and  beareth  them  on  her 
wings  :"  comparison  is  made  with  the  eagle,  because  "eagle"  sig- 
nifies intelligence.     [7.]    In  2  Sarmiel : 

"Saul  and  Jonathan.  ...swifter  than  eagles,  and  stronger  than  lions" 
(i.  23). 

"Saul"  as  a  king,  and  "Jonathan"  as  a  king's  son,  signify  the 
truth  of  the  church  ;  and  because  intelligence  is  from  truth,  and 
also  power,  it  is  said  that  they  were  "swifter  than  eagles,  and 
stronger  than  lions;"  "swiftness"  in  the  Word,  in  reference  to  in- 
telligence, signifying  affeclion  for  truth.  For  David  wrote  his 
lamentation  over  Saul  and  Jonathan  "to  teach  the  sons  of  Judah 
the  bow  ;"  and  "  the  sons  of  Judah  "  signify  the  truths  of  the  church, 
and  the  "bow"  means  doctrine  of  truth  combating  against  falsities. 
[8.]    In  Job: 

"  By  thy  intelligence  doth  the  hawk  fly,  and  stretch  her  wings  toward 
the  south?  At  thy  command  doth  the  eagle  mount  up  and  make 
her  nest  on  high?  In  the  rock  she  dwelleth  and  lodgeth;.... 
thence  she  searcheth  her  food  ;  her  eyes  behold  afar  off  •. .  .and 
where  the  slain  are  there  is  she  "  (xxxix.  26-30). 

Here  intelligence  is  treated  of,  that  no  one  can  procure  it  from 
himself  or  from  what  is  his  own  {ex  propria)  ;  therefore  it  is  said, 
"  By  thy  intelligence  doth  the  hawk  fly,  and  stretch  her  wings 
towards  the  south?"  referring  to  man's  lea ' ing  himself  into 
the  light  of  intelligence  (signified  by  the  "south"),  and  her^:, 
that  this  is  not  possible.  Intelligence  itself,  which  is  of  the  spir- 
itual man,  is  described  by  "  the  eagle  doth  mount  up,  make 
her  nest  on  high,  dwell  and  lodge  in  the  rock,  thence  searching 
her  food,  and  her  eyes  behold  afar  off."  That  no  one  has  such 
intelligence  from  himself  is  signified  by  "  Doth  the  eagle  do  this 
at  thy  command?"  And  that  nothing  but  falsities  can  come 
from  self-intelligence  is  signified  by  "where  the  slain  are  there 
is  she  ;"  "the  slain"  in  the  Word  signify  those  with  whom  truths 
have  been  extinguished  by  falsities  (see  ^.C,  n.  4503).  [9.]  From 
this  it  can  be  seen  what  is  signified  by  the  Lord's  words  when 
the  disciples  asked  Him  where  the  last  judgment  would  be,  in 
Luke : 

The  disciples  said,  "  Where,  Lord  ?  He  said  unto  them,  Where  the  b.->':  , 
is,  there  will  the  eagles  be  gathered  together  "  (xvii.  37). 


CHAP.    IV.,   VERSE    7. — N     2S2.  469 

The  "body"  here  niean.s  the  spiritual  world,  where  all  men  are 
together,  both  the  evil  and  the  good  ;  and  "eagle.s"  signify  those 
who  are  in  truths,  and  also  those  who  are  in  falsities,  thus  those 
who  are  in  true  intelligence  and  those  who  are  in  false  intelligence. 
False  intelligence  is  from  what  is  man's  own  (ex  propria),  but  true 
intelligence  is  from  the  Lord  through  the  Word.  [lO.]  The  falsi- 
ties that  are  from  self- intelligence  are  also  described  by  "eagles" 
in  the  following  passages  in  the  Word.     In  ycremiah: 

"Behold  he  ascendeth  as  a  cloud,  and  his  chariot  as  a  whirlwind,  his 
horses  are  swifter  than  eagles.  Woe  unto  us,  for  we  are  spoiled" 
(iv.  13)- 

This  treats  of  the  desolation  of  truth  in  the  church,  and  the  "  cloud  " 
that  ascends  signifies  falsities;  "the  chariot  which  is  as  a  whirl- 
wind" signifies  docftrine  of  falsity;  their  avidity  for  reasoning 
against  truths  and  destro}'ing  them,  and  pleasure  in  it,  is  signified 
by  "their  horses  are  swifter  than  eagles,"  for  "swiftness"  and 
"haste"  in  the  Word  signify  being  stirred  by  afire<5lion  and  passion 
fsee  A.C.,  n.  7695,  7866) ;  and  "  horses  "  signify  understanding  of  truth, 
and  in  a  contrary  sense,  understanding  of  falsity  or  reasoning  from 
falsities  against  truth  {A.C.,  n.  2760-2762,  3217,  5321,  6125,  6400,  6534,  7024, 
8146,  8148,  8381);  and  because  "horses"  signify  this,  and  "eagles" 
intelligence,  here  self-intelligence  which  is  reasoning  from  falsities, 
it  is  said.  "  their  horses  are  swifter  than  eagles."  [II.]  In  Lament- 
atio7is  : 

"  Our  pur.=;uers  were  swifter  than  the  eagles  of  the  heavens"  (iv.  19). 

And  in  Habakkuk: 

"  His  horses  are  nimbler  than  leopards,  and  are  fiercer  than  the  even- 
ing wolves,  that  his  horsemen  may  spread  themselves  ;  whence  his 
horsemen  come  from  far,  they  fly  as  an  eagle  that  hasteth  to  eat. 
He  Cometh  all  for  violence  "  (i.  8,  9) ; 

here  too,  "eagle"  stands  for  reasoning  from  falsities  against  truths, 
which  is  from  self-intelligence. 

282.  Inasmuch  as  this  cherub  was  like  an  eagle,  and  the  ea- 
gle appeared  as  flying,  it  shall  be  told  also  what  "flying"  signifies 
in  the  Word.  "Flying"  signifies  oversight  and  presence,  be- 
cause a  bird  when  it  flies  looks  all  about  from  on  high,  and  thus 
by  its  look  is  present  everywhere  about.  But  when  "flying"  in 
the  Word  is  attributed  to  Jehovah,  it  signifies  omnipresence,  be- 
cause omnipresence  is  infinite  oversight  and  infinite  presence. 
This  is  why  this  cherub  appeared  "  like  an  eagle  flying ;"   for 


470  APOCALYPSE    EXPLAINED. 

"cherubim"  signify  in  general  the  Lord's  providence  that  the 
higher  heavens  be  not  approached  except  from  good  of  love  and 
charity  ;  and  this  cherub  signifies  Divine  intelligence  (as  was  shown 
just  above).  [2.]  That  "flying"  in  the  Word,  in  reference  to  the 
Lord  signifies  omnipresence,  and  in  reference  to  men  oversight 
and  presence,  can  be  seen  from  the  following  passages.    In  David, 

"God  rode  upon  a  cherub,  He  did  fly,  and  was  borne  upon  the  winga 
of  the  wind  "  {Psalm  xviii.  lo  ;  2  Sam.  xxii.  ii). 

"He  rode  upon  a  cherub"  signifies  the  Divine  providence,  "and 
did  fly"  signifies  omnipresence  in  the  spiritual  world;  "and  was 
borne  upon  the  wings  of  the  wind"  signifies  omnipresence  in  the 
natural  world.  These  words  from  David  can  be  understood  only 
by  the  spiritual  sense.     [3.]    In  Isaiah  : 

"As  birds  flying,  so  will  Jehovah  of  Hosts  protecft  Jerusalem"  (xxxi.  5). 

Jehovah  is  said  "to  prote6l  Jerusalem  as  birds  flying,"  for 
"to  prote6l"  signifies  Divine  Providence  in  respecl  to  safe- 
guard; "Jerusalem"  signifies  the  church,  and  "birds  flying," 
with  which  comparison  is  made,  signify  ox'ersight  and  presence, 
and  here,  as  attributed  to  the  Lord,  omnipresence.  [4.]  In  the 
Apocalypse  : 

"I  saw  and  I  heard  one  angel  flying  in  midheaven,  saying  with  a  gieat 
voice,  Woe,  woe  to  the  inhabitants  of  the  earth"  (viii.  13). 

In  the  same, 

"  I  saw  another  angel  flying  in  midheaven,  having  an  eternal  gospel  10 
proclaim  unto  the  inhabitants  of  the  earth  "  (xiv.  6). 

The  first  of  these  angels  signifies  damnation  of  all  who  are  in  evils  ; 
the  other  angel  signifies  the  salvation  of  all  who  are  in  good  ; 
"flying"  signifies  oversight  on  every  side  where  they  are.  [5.]  In 
Isaiah  : 

"All  the  flocks  of  Arabia  shall  be  gathered  together  unto  fhee,  the  rams 

of  Nebaioth  shall  minister  unto  thee Who  are   nese    hat  fly 

as  a  cloud,  and  as  doves  to  the  windows?"  (Ix.  7,  8.) 

This  treats  of  the  Lord's  coming,  and  the  enlightenment  of  the 
nations  at  that  time;  and  "the  flocks  of  Arabia"  that  shall  be 
gathered  together  signify  knowledges  of  truth  and  good;  "the 
rams  of  Nebaioth"  that  shall  minister  signify  truths  that  guide 
the  life  according  to  spiritual  affection  ;  "to  fly  as  a  cloud  and  as 
doves  to  the  windows"  signifies  examination  and  scrutiny  of  trutb 


CHAP.    IV.,    VERSE    7. — X.    2.S2.  471 

trom  the  sense  of  the  letter  of  the  Woril ;  therefore  "to  fly  "  sig- 
nifies oversight;  for  "cloud"  signifies  the  sense  of  the  letter  of  the 
Word,  "doves  "  spiritual  affedlion  for  truth,  and  "windows"  truth 
in  light.  That  such  is  the  meaning  of  these  words  can  be  seen 
by  the  signification  of  "flocks  of  Arabia,"  "rams  of  Nebaioth," 
'cloud,"  "doves,"  and  "windows."     [6.]    In  David: 

"  Fearfulness  and  trembling  are  come  upon  me Then  I  said.  Who 

will  give  me  a  wing  like  a  dove's?  I  will  fly  away  where  I  may 
abide.  Lo,  I  will  wander  far  away  ;  I  will  lodge  in  the  desert " 
{Psalm  Iv.  5-7). 

This  treats  of  temptation  and  of  distress  therewith  ;  "  fearfulness 
and  trembling "  signify  such  distress ;  the  inquiry  into  truth  in 
that  state,  and  consideration  whither  to  turn  oneself,  is  signified  by 
"Who  will  give  me  a  wing  like  a  dove's?  I  will  fly  away  where 
I  may  abide."  "Wing  of  a  dove"  means  afTeclion  for  spiritual 
truth  ;  "to  fly  away  where  I  may  abide"  means  by  that  aflfeclion 
to  rescue  the  life  from  damnation  ;  that  as  yet  there  is  no  hope 
of  deliverance  is  signified  by  "  Lo,  I  will  wander  far  away,  and  will 
lodge  in  the  desert."     [7.]    In  Hosea: 

"  Ephraim,  as  a  bird  shall  their  glory  fly  away, ....  yea,  if  they  have 
brought  up  sons,  then  I  will  make  them  bereaved  of  man"(ix.  11, 12). 

"Ephraim"  signifies  the  enlightened  understanding  of  those  who 
are  of  the  church  ;  "glor}'"  signifies  Divine  truth  ;  "to  fly  away  as 
a  bird"  signifies  absence  of  it  (comparison  is  made  with  a  bird, 
because  a  "bird"  signifies  the  rational  and  intellectual,  as  Ephra- 
im does)  ;  "  if  they  have  brought  up  sons,  then  will  I  make  them 
bereaved  of  man,"  signifies  that  if  they  have  brought  forth  truths, 
still  they  are  not  at  all  made  wise  thereby  ;  for  "sons"  are  truths, 
and  "  to  make  them  bereaved  of  man"  is  to  deprive  them  of  wis- 
dom.    [8.]    In  Moses : 

"  Ye  shall  not  make  to  you. . .  .the  form  of  any  animal  upon  the  earth, 
nor  the  form  of  any  winged  bird  that  flieth  towards  heaven" 
{Deut.  iv.  16,  17). 

This  signifies  in  the  internal  sense  that  man  must  not  acquire 
for  himself  wi.sdom  and  intelligence  from  self,  or  from  what  is 
his  own  (ex  propria),  for  "animals  that  walk  upon  the  earth"  sig- 
nify affediions  for  good,  from  which  is  wisdom,  and  "birds" 
signify  affe(5lions  for  truth,  from  which  is  intelligence.  That  they 
should  not  make  to  themselves  the  form  of  these  signifies  that 
the  things  signified  are  not  to  be  acquired  from  the  man,  that  is, 
from  what  is  his  own  {ex  propria).     It  is  said,  "the  winged  bird 


472  APOCALYPSE  EXPLAINED. 

that  flieth  towards  heaven,"  because  "winged  bird"  signifies  un- 
derstanding of  spiritual  truth,  and  "to  fly  towards  heaven"  sig- 
nifies the  oversight  that  belongs  to  intelligence  in  things  Divine. 
[9.]  From  all  this  it  can  now  be  seen  what  is  signified  by  this 
cherub's  appearing  "like  a  flying  eagle;"  as  also  what  is  signified 
in  Isaiah  by 

The  seraphim,  each  of  which  had  six  wings  ;  "  with  twain  he  covered  hi? 
face,  and  with  twain  he  covered  his  feet,  and  with  twain  he  did  fiy 
(vi.  2) ; 

namely,  that  the  "wings  with  which  he  covered  his  face"  signify 
afle6tion  for  spiritual  truth;  the  wings  "with  which  he  covered 
his  feet"  affe6lion  for  natural  truth  therefrom;  and  the  wings 
"  with  which  he  did  fly "  oversight  and  presence,  here  omni- 
presence, because  "  seraphim "  have  the  same  signification  as 
"cherubim,"  namely.  Divine  providence  in  respe(fi;  to  guarding. 
[lO.]  "To  fly"  in  reference  to  man  signifies  oversight  and  also 
presence,  because  sight  is  present  with  the  obje6t  that  it  sees  :  its 
appearing  far  away  or  at  a  distance  is  because  of  the  intermediate 
obje6ls  that  appear  at  the  same  time,  and  can  be  measured  in 
respe<5l  to  .-■'uace.  This  can  be  fully  corroborated  by  things  fh.^<- 
have  exIsLt;nce  in  the  spiritual  world.  In  that  world  spaces  tliem- 
seh'es  are  appearances,  arising  from  the  diversity  of  affedlions 
and  of  thought  therefrom  ;  consequently,  when  any  persons  or 
things  appear  far  away,  and  an  angel  or  spirit  desires  from  intense 
affection  to  be  with  such,  or  to  examine  the  things  that  are  at  a 
distance,  he  is  at  once  present  there.  The  same  is  true  of  thought, 
which  is  man's  internal  or  spiritual  sight.  Things  previously  seen 
thought  sees  within  itself  irrespe<5live  of  space,  thus  altogether 
as  present.  This  is  why  "flying"  is  predicated  of  the  under- 
standing and  of  its  intelligence,  and  vvhv  it  signifies  oversight  and 
presence. 

283[n].  [i^erses.]  "And  the  four  animals,  eich  by  iUelf, 
had  six  wings  round  about,"  signifies  appearance  of  the  spirit- 
ual Divine  on  all  sides  about  the  celestial  Divine. — This  is  evi- 
dent from  the  signification  of  the  four  animals,  which  were  the 
cherubim,  as  meaning  the  Lord's  Divine  guard  and  providence 
that  the  higher  heavens  be  not  approached  except  by  good  of  love 
and  charity  ;  and  as  this  is  the  significance  of  the  four  animals 
as  regards  their  bodies,  they  signify  also  the  celestial  Divine  (of 
which  presently).  It  is  evident  also  from  the  signification  of  "six 
wings  round  about,"  as  meaning  the  spiritual  Divine  round  about 
the  celestial  Divine  (of  which  also  presently).     The  "cherubim"' 


ClIAl'.    IV.,   VKRSE    S. — X.    2S3[(i].  473 

in  respect  to  their  bodies  sitjnify  the  celestial  Divine,  and  in 
respe(5t  to  their  wings  the  spiritual  Divine ;  because  all  things 
that  represent  heavenly  things  signify  in  respe6l  to  their  bodies 
what  is  essential,  and  in  respe(5l  to  what  is  about  them  what 
is  formal.  So  man  in  respecl;  to  his  body  signifies  good  in 
essence,  and  in  respect  to  the  encompassing  things  good  in 
form.  Celestial  good  is  good  in  essence,  and  spiritual  good  is 
good  in  form  ;  and  this  for  the  reason  that  the  will,  in  which  good 
resides,  is  the  man  himself,  or  the  man  in  essence ;  while  the 
understanding  in  which  is  trutli,  which  is  the  form  of  good,  is 
the  man  derived,  thus  man  in  form  ;  this  good  is  round  about 
the  other.  [2.]  But  let  it  be  told  first  what  the  celestial  Divine 
is,  and  what  the  .spiritual  Divine  is.  The  heavens  are  divided 
into  two  kingdoms,  one  of  v/hich  is  called  the  celestial  kingdom, 
and  the  other  the  spiritual  kingdom.  They  differ  in  this,  that 
those  in  the  celestial  kingdom  are  in  good  of  love  to  the  Lord, 
and  those  in  the  spiritual  kingdom  are  in  good  of  charity 
towards  the  neighbor.  So  the  celestial  Divine  is  the  good  of 
love  to  the  Lord,  and  the  spiritual  Divine  is  the  good  of  charity 
towards  the  neighbor.  Moreover,  according  to  these  goods 
the  heavens  are  arranged  ;  the  highest  or  third  heaven  consists 
of  those  who  are  in  celestial  good,  or  in  the  good  of  love  to 
the  Lord ;  and  the  heaven  that  is  under  this,  and  is  called  the 
middle  or  second  heaven,  consists  of  those  who  are  in  spiritual 
good,  or  in  the  good  of  charity  towards  the  neighbor ;  and  as 
celestial  good  is  good  in  the  highest  place,  and  spiritual  good 
is  good  in  the  second  place,  the  latter  is  round  about  the  former ; 
for  that  which  is  above  is  also  within,  and  that  which  is  below 
is  also  without,  and  what  is  without  is  round  about.  This  is 
why  in  the  Word  higher  things,  and  things  in  the  midst,  signify 
things  interior ;  and  lower  things,  and  things  round  about,  signify 
things  exterior.  Now  as  each  good,  the  celestial  and  the  spirit- 
ual, guards,  and  as  the  "animals,"  that  is,  the  cherubim,  in 
respe<5l  to  their  bodies  signify  the  celestial  Divine,  and  in  re- 
spe6l  to  their  wings  the  spiritual  Divine,  it  is  clear  that  by 
"the  four  animals,  each  by  itself,  were  seen  to  have  six  wings 
round  about,"  the  appearance  of  the  spiritual  Divine  on  all 
sides  about  the  celestial  Divine  is  signified.      (But  a  fuller  idea  of 

these  things  can  be  had  from  what  is  said  and  shown  in  Heaven  and  Hell ;  first, 
from  the  chapter  where  it  is  shown  that  The  Divine  of  the  Lord  makes  Heaven, 
n  7-12;  then  from  the  chapter,  The  Divine  of  the  Lord  in  Heaven  is  Love  to 
Him,  and  Charity  towards  the  Neighbor,  n.  13-19  ;  and  lastly,  in  the  chapter,  Heaven 
is  divided  into  two  Kingdoms,  a  Celestial  Kingdom  and  a  Spiritual  Kingdom,  n. 
20-28.) 


474  APOCALYPSE  EXPLAINED. 

[&.]  [3.]  The  cherubim  were  seen  as  animals  because  heav- 
enly things  are  represented  in  outmosts  in  various  ways,  as  can 
be  seen  from  many  passages  in  the  Word  ;  as, 

That  the  Holy  Spirit  appeared  as  a  dove  over  Jesus  when  He  was  bap- 
tized {Matt.  iii.  i6,  17). 
And  that  the  Divine  of  the  Lord  appeared  as   a  Iamb  {Apoc.  v.  6,  8, 

13). 
And  from  this  the  Lord  was  called    a  Lamb  {Apoc.  vi.  i,  16;  vii.  9,  10, 
14,  17  ;  xii.  II ;  xiii.  8  ;   xiv.  i,  4  ;  xvii.  14 ;   xix.  7,  9 ;  xxi.  22,  23, 

27). 

There  were  "  four  cherubim,"  and  "each  had  six  wings,"  because 
"  four  "  signifies  celestial  good,  and  "  six  "  spiritual  good  ;  for  "  four  " 
signifies  conjunction,  and  inmost  conjun6lion  with  the  Lord  is 
through  love  to  Him;  but  "six"  signifies  participation,  and  par- 
ticipation with  the  Lord  is  by  means  of  charity  towards  the  neigh- 
bor. [4.]  That  "wings"  signify  the  spiritual  Divine,  which  in  its 
essence  is  truth  from  good,  can  be  seen  from  the  following  pas- 
sages.    In  David  : 

"  If  ye  have  lain  among  the  courses,  [ye  shall  have]  the  wings  of  a  dove 
covered  with  silver,  and  her  pinions  with  the  yellow  of  gold  ;  when 
Thou,  Almighty,  dost  spread  out,  kings  shall  be  in  it"  {Psalm  Ixviii. 
13.  14)- 

What  it  means  that  "  those  who  lie  among  the  courses  shall  have 
the  wings  of  a  dove  covered  with  silver,  and  her  pinions  with  the 
yellow  of  gold,"  and  that  "kings  shall  be  in  it  when  the  Almighty 
spreadeth  out,"  can  be  understood  only  from  the  internal  sense ; 
in  that  sense  "  to  lie  among  the  courses"  signifies  to  live  according 
to  the  statutes  ;  "the  wings  of  a  dove  covered  with  silver"  signify 
spiritual  truths;  her  "pinions  with  the  yellow  of  gold"  signify 
spiritual  good  from  which  are  those  truths;  "the  Almighty"  sig- 
nifies a  state  of  temptations  ;  "kings  in  it"  signify  truths  in  that 
state  and  after  it.  "The  wings  of  a  dove  covered  with  silver" 
signify  spiritual  truths,  because  "wing"  signifies  the  spiritual, 
"dove"  signifies  truth  from  good,  and  "silver"  the  truth  itself; 
"  pinions  covered  with  the  yellow  of  gold  "  signify  spiritual  good 
from  which  are  those  truths,  because  "pinions"  and  "yellow  of 
gold"  signify  spiritual  good  from  which  are  truths.  "When  the 
Almighty  spreadeth  out"  signifies  a  state  of  temptations  because 
"God  Almighty"  signifies  temptations  and  consobtions  aftei 
them  ;  and  as  truths  from  good  are  implanted  in  man  by  tempta- 
tions it  is  said,  "kings  shall  be  in  it,"  for  "kings"  signify  trut»  r 
fiom  good  (see  above,  n.  31).     [5.]    In  the  same, 


CHAP.    IV.,    VERSE    8. — N.    2S3[(5].  475 

"God  rode  upon  a  cherub,  He  did  fly,  and  was  borne  upon  the  wings  of 
the  wind  "  {Psalm  xviii.  10). 

"God  rocic  upon  a  cherub"  .sii^nihes  the  Lord's  Divine  ])rovid- 
ence ;  "  He  did  Hy"  signifies  omnipresence  in  the  spiritual  world  ; 
'*  He  was  borne  ujjon  the  wings  of  the  wind"  signifies  omnipres- 
ence in  the  natural  world  ;  "  wings  of  the  wind  "  are  things  spiritual, 
from  which  are  things  natural.     [6.]    In  the  same, 

Jehovah  "covereth  thee  under  His  wing,  and  under  the  deep  shait  thou 
trust ;  truth  is  a  shield  and  a  buckler  "  {Psalm  xci.  4). 

"To  cover  under  the  wing"  signifies  to  guard  by  Divine  truth, 
which  is  the  spiritual  Divine;  and  "to  trust  under  the  deep"  sig- 
nifies under  truth  known  {verum  sdentificum),  which  is  the  spiritual 
natural  Divine  ;  and  as  both  signify  truth,  and  "  to  cover  "  signifies 
guarding  by  means  of  truth,  it  is  said,  "truth  is  a  shield  and  a 
buckler."     This  makes  clear  what  is  signified 

By  being  hidden  under  God's  wings  (Psalm  xvii.  8)  ; 

By  putting  trust  under  the  shadow  of  His  wings  {Psalm  xxxvi.  7  ;  Ivii.  i) ; 

Also  by  singing  under  the  shadow  of  His  wings  {Psalm  Ixiii.  7). 

[7.]  That  "wing"  in  reference  to  the  Lord  signifies  the  spirit- 
ual Divine  is  further  evident  from  the  following  passages.  In 
Ezekiel  : 

"  When  I  passed  by  thee,  and  saw  thee,  that  behold  thy  time  was  the 
time  of  loves,  I  spread  My  wing  over  thee,  and  I  covered  thy  na- 
kedness" (xvi.  8). 

Here  Jerusalem  is  treated  of,  and  by  it  the  church  is  meant, 
here  its  reformation  ;  "the  time  of  loves"  signifies  the  state  when 
it  could  be  reformed  ;  "I  spread  My  wing  over  thee"  signifies 
spiritual  truth  by  which  reformation  is  effeded  ;  "  I  covered  thy 
nakedness"  signifies  putting  evil  out  of  sight  thereby;  for  the 
evil  that  man  has  by  heredity  and  afterwards  from  what  is  his 
own  {ex  propria)  IS  put  out  of  sight,  that  is,  so  removed  as  not  to 
appear,  by  spiritual  truths,  which  are  truths  from  good.  [8.]  In 
David  : 

Jehovah  "covereth  himself  with  light  as  with  agarment ;  He  stretcheth  out 
the  heavens  like  a  curtain  ;  He  layeth  the  beams  of  His  chambers 
in  the  waters;  He  maketh  the  clouds  His  chariot;  He  walketh 
upon  the  wings  of  the  wind  "  {Psalm  civ.  2,3). 

Ine  "  light  "  with  which  Jehovah  covereth  Himself  signifies  Divine 
truth  in  the  heavens;  it  is  called  His  "garment"  because  it 
goes  forth  from  Him  as  a  sun,  and  is  thus  outside  of  and  about 
film.     This  has  a  like  meaning  with  the  "  light  "  and  "  garments  " 


476  APOCALYPSE    EXPLAINED. 

of  the  Lord  when  He  was  transfigured  {^Matthew  xvii.  2  ;  Mark 
ix.  3 ;  Licke  ix.  28-37).  "  He  stretcheth  out  the  heavens  like  a 
curtain"  signifies  filling  heaven  and  them  that  dwell  therein 
with  Divine  truth,  and  thereby  with  intelligence ;  "  He  layeth 
the  beams  of  His  chambers  in  the  waters"  means  to  fill  those  who 
are  in  the  lowest  heaven  and  in  the  church  with  knov\'ledges 
of  truth  and  good  ;  "  He  maketh  the  clouds  His  chariot  "  signifies 
do6lrine  of  truth  from  the  sense  of  the  letter  of  the  Word,  "  clouds  " 
mean  that  sense,  and  "chariot"  do6lrine ;  "He  walketh  upon 
the  wings  of  the  wind  "  signifies  the  spiritual  sense  of  the  Word 
contained  in  the  literal  sense.     [9.]    In  MalacJii: 

"Unto  you  that  fear  My  name  shall  the  Sun  of  righteousness  arise,  and 
healing  in  His  wings"  (iv.  2). 

"  The  Sun  of  righteousness  "  signifies  good  of  love,  which  is  the 
celestial  Divine;  and  the  "wings"  of  Jehovah,  in  which  there  is 
healing,  signify  truth  from  that  good,  which  is  the  spiritual  Divine  ; 
"healing"  meaning  reformation  thereby,    [lo.]    In  Moses: 

"As  an  eagle  stirreth  up  her  nest,  fluttereth  over  her  young,  spreadeth 

abroad  her  wings, beareth  them  on  her  wings,  so  Jehovah  doth 

lead  him  "  {Deut.  xxxii.  11,  12). 

Here  comparison  is  made  with  an  "eagle,"  because  "eagle"  sig- 
nifies intelligence,  and  "  wing  "  the  spiritual  Divine,  which  is  Divine 
truth,  from  which  is  intelligence.     [II.]    In  Isaiah: 

"They  that  wait  upon  Jehovah  renew  their  strength,  they  mount  up  with 
a  wing  like  eagles  "(xl.  31). 

"  To  mount  up  with  a  wing  like  eagles  "  is  to  ascend  into  the  light 
of  heaven,  which  is  Divine  truth  or  the  spiritual  Divine  from  which 
is  intelligence.     [12.]    In  Ezekiel : 

"  In  the  mountain  of  height. . .  .will  I  plant  it ;  that  it  may  lift  up  the 
bough  and  bear  fruit,  and  become  a  magnificent  cedar  ;  that  under 
it  may  dwell  all  fowl  of  every  wing"  (xvii.  23). 

"A  magnificent  cedar"  signifies  the  spiritual  church  ;  "all  fowl  of 
every  wing"  signify  things  intelle61;ual  which  are  from  spiritual 
truths. 

[c]  From  all  this  it  can  be  seen  what  "the  wings  of  the  cher- 
ubim," both  here  and  elsewhere  in  the  Word,  signify,  namely,  the 
spiritual  Divine,  which  is  Divine  truth  instrudling,  rege  -jracine 
and  prote6ling.     [I3.]    As  also  in  Ezekiel : 

"Each  cherub  had  four  faces,  and  each  had  four  wings, . .  .  .their  w  -igs 
were  erecfl  one  toward  the  other,.  . .  .each  had  two  wings  cov  .  ig 
their  bodies I  heard  the  sound  of  the  wings  like  the  sound 


CHAP.    IV.,  VERSE    S. — N.    2X3[</].  477 

of  great  waters,  as  the  voice  of  the  Almighty  ;  when  they  went,  the 
voice  of  a  tumult  like  the  voice  of  camps  ;  when  they  stood  they 

let  down  their  wings I  heard  the  voice  of  their  wings.  . . . 

kissing  each  the  other,  and  the  voice  of  wheels  near  them  :.  . .  .the 
voice  of  the  wings  of  the  cherubim  was  heard  at  the  court  without, 

as  the  voice  of  God  Almighty The  likeness  of  hands  was 

under  their  wings"  (i.  4,6,  23,  24;  iii.  12,  13  ;  x.  5,  21). 

That  "  uinq^s"  here  signify  the  spiritual  Divine,  which  is  the  Lord's 
Divine  truth  in  His  celestial  kint^dom,  is  evident  from  the  partic- 
ulars of  this  description:  that  there  were  "four  wings"  signifies 
the  spiritual  Divine  in  that  kingdom  ;  that  "  their  wings  were  eredl 
one  toward  the  other,"  and  "kissed  each  other,"  signifies  conso- 
ciation and  conjunction  from  the  Lord  of  all  in  that  kingdom  ;  that 
"the  wings  covered  their  bodies"  signifies  the  spiritual  Divine 
there  encompassing  the  celestial  Divine  ;  that  "the  sound  of  their 
wings  was  heard  as  the  sound  of  great  waters,"  and  "as  the  voice 
of  wheels,"  and  "as  the  voice  of  the  Almighty,"  and  that  "the 
voice  of  the  wings  was  heard  at  the  court  without"  signifies  the 
quality  of  the  spiritual  Divine,  that  is,  of  Divine  truths  in  the  low- 
est heaven;  for  "voice"  is  predicated  of  truth  ;  "waters"  signify 
truths  and  perception  of  truths  ;  "wheels"  truths  of  dodtrinals, 
because  a  "chariot"  signifies  do6lrine ;  and  "God  Almighty" 
means  truth  rebuking  in  temptations,  and  afterwards  consoling ; 
the  "court  without"  is  the  lowest  heaven  ;  the  "likeness  of  hands 
under  the  wings"  signifies  the  power  of  Divine  truth. 

[rl.]  [14.]  From  this  can  be  seen  what  the  "wings"  of  the 
cherubim,  that  were  over  the  mercy-seat  which  was  upon  the  ark, 
signified,  which  are  thus  described  in  Moses  : 

"Make  one  cherub  from  the  one  end,  and  the  other  cherub  from  the 
other  end ;  out  of  the  mercy-seat  shall  ye  make  the  cherubim  on 
the  two  ends  thereof.  And  the  cherubim  shall  spread  out  their 
wings  upwards,  covering  over  the  mercy-seat  with  their  wings,  and 
their  faces  of  a  man  to  his  brother  ;  towards  the  mercy-seat  shaL 
be  the  faces  of  the  cherubim.  And  thou  shalt  put  the  mercy-seat 
above  upon  the  ark  ;  and  to  the  ark  thou  shalt  commit  the  testi- 
mony that  I  shall  give  thee"  {Exod.  xxv.  18-21). 

Here,  too,  "cherubim"  signify  the  Lord's  providence  in  resped^ 
to  guarding,  that  the  highest  heaven  or  celestial  kingdom  be  not 
approached  except  by  good  of  love  from  the  Lord  and  to  the 
Lord.  The  "testimony"  or  the  "law,"  in  the  ark,  signifies 
the  Lord  himself;  the  "ark"  the  inmost  or  highest  heaven;  the 
"mercy-seat"  the  hearing  and  reception  of  all  things  of  worship 
which  are  from  good  of  love,  and  at  the  same  time  expiation  ; 
the  "wings  of  the  cherubim"  signify  the  spiritual  Divine  in  that 
heaven  or  in  that  kingdom  ;  that  "the  wings  were  spread  out  up- 
wards,' and  that  "they  covered  the  mercy-seat,"  and  that  "theii 


478  APOCALYPSE    EXPLAINED. 

faces  were  toward  the  mercy-seat"  signify  reception  itself  and  hear- 
ing.    (But  all  this  can  be  seen  more  fully  explained  in  A.C.,  n.  9506-9546.)     And 

as  the  "wings  of  the  cherubim  "  and  their  arrangements sip'nify  Di- 
vine truth  heard  and  recei\'ed  from  the  Lord,  it  follows  i.\  Moses  : 

"And  there  I  will  meet  with  thee,  and  I  will  speak  with  thee  from  above 
the  mercy-seat,  from  between  the  two  cherubim  which  aie  upon  the 
ark  of  the  testimony,  of  all  things  which  I  will  give  thee  in  com- 
mandment unto  the  sons  of  Israel "  (verse  22  same  chap.  ;  and 
Num.  vii.  89). 

[c]  [15.]  As  most  expressions  in  the  Word  have  a  contrary 
sense  also,  so  do  "wings,"  in  which  sense  they  signify  falsities  and 
reasonings  from  them  ;  as  in  the  Apocalypse : 

"  Out  of  the  smoke  [of  the  pit  of  the  abyss]  went  forth  locusts And 

the  voice  of  their  wings  was  as  the  voice  of  charicts  of  many  horses 
running  to  war  "  (ix.  2,  3,  9). 

"Locusts"  signify  falsities  in  outmosts,  and  "horses"  rea.sonings 
from  them,  and  "war"  signifies  the  combat  of  falsity  against  truth  ; 
it  is  therefore  said,  "the  voice  of  the  wings  of  the  locusts  was  as  the 
voice  of  chariots  of  many  horses  running  to  war."   [16.]  In  Hosea: 

"  Ephraim  is  joined  to  idols Their  wine  is  gone  ;  in  whoring  they 

have  committed  whoredom The  wind  hath  bound  her  up  in 

its  wings,  and  they  shall  be  ashamed  because  of  their  sacrifices " 
(iv.  17-19). 

"Ephraim"  signifies  the  intelle6lual,  such  as  it  is  with  those  with- 
in the  church  who  are  enlightened  when  they  read  the  Word ; 
"idols"  signify  falsities  of  dodrine ;  therefore  "Ephraim  joined 
to  idols"  signifies  a  perverted  intelle6lual  seizmg  upon  falsities; 
that  "their  wine  was  gone"  signifies  that  the  truth  of  the  church 
is  gone,  "wine"  meaning  that  truth;  "in  whoring  they  ha-'e 
committed  whoredom"  signifies  that  they  falsified  truths,  "whore- 
dom "  meaning  falsification  of  truth  ;  "  the  wind  hath  bound  her 
up  in  its  wings"  signifies  reasonings  from  fallacies,  from  which  are 

falsities.       (What  fallacies  in  respedl  to  tilings  spiritual  are,  see   The  Dodrine  of 

the  New  Jerusalem,  n.  53.)  "Wind  in  the  wings  "  has  the  same  signifi- 
cation in  Zechariah  v.  9. 

284.  "And  they  were  full  of  eyes  within"  signifies  Divine 
provideyice  and  guard. — This  is  evident  from  the  signification  of 
"  eyes,"  as  meaning,  in  reference  to  the  Lord,  His  Divine  provi- 
dence (see  above,  n.  68,  152).  It  signifies  also  guard,  because 
that  is  what  is  signified  by  "  cherubim." 

285.  "And  they  had  no  rest  day  and  night,  saying,  Holy,  holy, 
holy,"  signifies  that  which  is  most  holy  going  forth  from  the  Lord. 


CHAP.    IV  ,  VERSE   S. — N.    2S6.  479 

— This  is  evident  from  the  signification  of  "  had  no  rest  day  and 
night ;"  this,  when  it  it  said  of  the  Lord's  Divine  providence 
and  guard,  which  is  signified  by  "the  four  cherubim"  that  ap- 
peared as  four  animals,  means  universally  and  perpetually,  since  the 
Lord's  Divine  providence  and  guard  rest  not  and  cease  not  to 
eternitv.  This  is  evident  also  from  the  signification  of  "  Holy, 
noly,  holy,"  as  meaning  that  which  is  most  holy  going  forth  from 
the  Lord,  for  "  holy "  thrice  named  signifies  most  holy,  for  this 
reason,  that  "three"  in  the  Word  signifies  what  is  full,  complete, 
and  unceasing  (see  .4.C.,  n.  2788,4495.  7715).  [2.]  The  same  is  signi- 
fied by  this  in  Isaiah  : 

"  I  saw  also  the  Lord  sitting  upon  a  throne,  high  and  lifted  up,  and  His 
skirts  filled  the  temple.  Above  Him  stood  the  seraphim:  each 
one  had  six  wings ;  with  twain  he  covered  his  face,  and  with  twain 
he  covered  his  feet,  and  with  twain  he  did  fly.  And  one  cried  un- 
to another,  Holy,  holy,  holy,  Jehovah  of  Hosts  ;  the  fulness  of  the 
whole  earth  is  His  glory  "  (vi.  1-3). 

The  "seraphim"  here  have  a  like  signification  with  the  "cheru- 
bim ;"  and  "the  throne  high  and  lifted  up"  signifies  the  Divine 
going  forth,  from  which  is  heaven  ;  "the  skirts  that  filled  the  tem- 
ple" signify  Divine  truth  going  forth  from  the  Lord  in  the  out- 
mosts  of  heaven  and  in  the  church  ;  "  the  wings  with  which  the 
seraphim  covered  their  faces  and  their  feet,  and  with  which  they 
did  fly,"  signify  the  spiritual  Divine  in  firsts  and  in  lasts  and  the 
extension  thereof  on  every  side,  thus  omnipresence;  "Holy,  holv, 
holy,"  signifies  what  is  most  holy  ;  that  this  is  the  Divine  truth 
that  fills  all  things  is  signified  by  "  the  fulness  of  the  whole  earth  is 

His  glory."  (That  "  glory  "  is  the  Divine  truth,  see  above,  n.  33  ;  and  that  the 
Lord  only  is  holy,  and  that  "  holy  "  is  predicated  of  the  Divine  truth  that  goes 
forth  from  Him,  see  above,  n.  204.) 

286.    "Lord  God  Almighty,  who  was,  and  who  is,  and  who  is 

to  come,"  signifies  ///6'  infinite  and  eternal. — This  is  evident  from 
the  signification  of  "  Almighty,"  as  meaning  that  He  is  the  in- 
finite (of  which  presently),  and  from  the  signification  of  "  who 
was,  who  is,  and  who  is  to  come,"  as  meaning  that  He  is  the  eter- 
nal (see  above,  n.  23).  There  are  two  things  that  can  be  predi- 
cated only  of  Jehovah,  that  is,  the  Lord,  namely,  infinity  and  eter- 
nily  ;  infinity  of  His  esse,  which  is  the  Divine  good  of  His  Divine 
love  ;  eternity  of  His  existe?-e  from  that  esse,  which  is  the  Di\'ine 
truth  of  His  Divine  wisdom.  These  two  are  Divine  in  themselves, 
and  of  out  these  the  universe  was  created  ;  consequently  all  things 
in  the  universe  are  referable  to  good  and  to  truth,  and  good  every- 
where is  the  esse-oi  a  thing,  and  truth  is  the  existere  therefrom; 


480  APOCALYPSE  EXPLAINED. 

but  these  t\\  :>  in  all  things  of  the  universe  are  finite.  It  is  there- 
fore here  said  "Lord  God,"  for  "  Lord"  signifies  the  Divine  good 
of  the  Divine  love,  and  "God"  the  Divine  truth  of  ths  'iJivine 

wisdom.  (That  Jehovah  in  the  Word  is  called  "  Lord"  from  Livine  good,  see 
A.C.,  n.  4973,  9167,  9194;   and  that  He  is  called  "  God  "  from  Divine  truth,  n.  2586, 

2769,  2807,  2822,  3921,  4287,  4402,  7010,  9167.)  From  this  i*"  is  clear  thai 
"Almighty"  signifies  the  infinite,  and  that  "Who  w  ^  who  is,  and 
who  is  to  come,"  signifies  the  eternal. 

VERSES  9-11. 

^aj»  "  And  when  the  animals  gave  glory  and  honor  and  thanhsgiving  to  Him  ti.at 
sitteth  on  the  throne,  and  liueth  unto  ages  of  ages,  the  four-and-twenty  elders  fell  douo/i 
before  Him  that  sitteth  on  the  throne,  and  worshipped  Him  that  liveih  unto  ages  of  ages, 
and  cast  off  their  crowns  before  the  throne,  saying,  Thou  art  worthy,  0  Lord,  to  receive  glory 
and  honor  and  power,  for  Thou  hast  created  all  things,  and  by  Thy  will  they  are,  and  they 
were  created." 

9.  "And  when  the  animals  gave  glory  and  honor  and  thanksgiving"  signifies 
Divine  truth  and  Divine  good  with  glorification  [n.  2S8]  ;  "to  Him  that 
sitteth  on  the  throne,  and  liveth  unto  ages  of  ages,"  signifies  /row  7<'//o/« 
a?-e  all  thiiigs  of  heaven  and  of  the  church  and  eternal  life  [n.  289]. 
10,  II.  "The  four-and-twenty  elders  fell  down  before  Him  that  sitteth  on  the 
throne  "  signifies  humiliation,  and  at  the  sa/ne  time  an  acknoivledgment 
by  those  7vho  are  in  truth  frofn  good,  that  all  things  of  heaven  and  the 
church  are  from  the  Lord  [n.  290]  ;  "and  worshipped  Him  that  liveth 
unto  ages  of  ages"  signifies  humiliation,  and  at  the  same  time  ac- 
knowledgment that  from  the  Lord  is  eternal  life  [n.  291];  "and  cast 
off  their  crowns  before  the  throne"  signifies  humiliation,  and  at  the 
safne  titne  ackttOTuledgtnent  in  heart  that  there  is  nothing  of  good  from 
the?nselves  but  that  everything  is  from  the  L.ord  [n.  292]  ;  "saying,  Thou 
art  worthy,  0  Lord,  to  receive  glory,  and  honor,  and  power,"  signifies 
merit  and  righteousness  belonging  to  the  Lord's  Divine  Human,  thai 
from  it  is  all  Divine  truth  and  Divine  good  and  also  salvation  [n.  293]  ; 
"for  thou  hast  created  all  things  "  signifies  that  from  L/im  are  all  ex- 
istence and  life,  and  heaven  also  for  those  who  receive  [n.  294] ;  "and 
by  Thy  will  they  are,  and  they  were  created,"  signifies  that  through 
Di7'ine good  they  have  being,  and  through  Divine  truth  they  have  ex- 
istence [n.  295]. 

288[rt].  [i^erse  g.]  "And  when  the  animals  gave  glory  and 
honor  and  thanksgiving"  signifies  Divine  truth  and  Divine  good 
xvith  glorification. — This  is  evident  from  the  signification  of  "glory 
and  honor,"  as  meaning,  in  reference  to  the  Lord,  Divine  truth  and 
Divine  good ;  "glory"  meaning  Divine  truth,  and  "honor"  Divine 
good  (of  which  presently)  ;  and  from  the  signification  of  "  thanks- 
giving," as  meaning  glorification.  Let  it  first  be  told  what  is 
here  meant  by  glorification.  Glorification,  when  it  is  from  th«. 
Lord,  is  an  unceasing  influx  into  angels  and  men  of  Divine  good 
united  to  Divine  truth  ;  and  glorification  of  the  Lord  among  angels 
and  men  is  reception  and  acknowledgment  in  heart  that  all  good 
and  all  truth  are  from  the  Lord,  and  thus  all  intelligence,  wisdom, 


CHAP.    IV.,    VERSE    9. — N.    2SS[<^].  481 

and  blessedness  ;  tnis  in  the  spiritual  sense  is  what  "giving  thanks" 
signifies.  Moreover,  all  glorification  of  the  Lord  by  angels  of 
heaven  and  by  men  of  the  church  is  not  from  themselves,  but  flows 
into  them  from  the  Lord.  Glorification  that  is  from  men  and  not 
from  the  Lord  is  not  from  the  heart,  but  only  from  activity  of  the 
memory,  and  thus  from  the  mouth  ;  and  what  proceeds  from  the 
memory  and  the  mouth  only,  and  not  through  them  from  the 
heart,  is  not  heard  in  heaven,  thus  is  not  received  by  the  Lord, 
but  escapes  into  the  world  like  any  other  high-sounding  words. 
This  glorification  is  not  an  acknowledgment  in  heart  that  all  good 
and  all  truth  are  from  the  Lord.  It  is  .said  acknowledgment  m 
heart,  which  means  from  the  life  of  the  love;  for  "heart,"  in  the 
Word,  signifies  love,  and  love  is  a  life  according  to  the  Lord's 
precepts :  when  man  is  in  this  life,  then  there  is  glorification  of 
the  Lord,  which  is  acknowledgment  in  heart  that  all  good  and  all 
truth  is  from  the  Lord.  This  is  meant  also  by  "being  glorified," 
in  yohn: 

"  If  ye  abide  in  Me,  and  My  words  abide  in  you,  ask  whatsoever  ye  will 
and  it  shall  be  done  unto  you.  Herein  is  My  Father  glorified,  that 
ye  bear  much  fruit,  and  that  ye  be  My  disciples"  (xv.  7,  8). 

[ft.]  [2.]  "The  four  animals,"  which  were  cherubim,  "gave 
glory  and  honor  and  thank.sgiving,"  because  Divine  truth  and 
Divine  good  and  glorification,  which  are  signified  by  glory,  honor, 
and  thanksgiving,  go  forth  and  flow  in  from  the  Lord  ;  for  these 
cherubim  signify  tfte  Lord  in  respedl  to  providence  and  guard  (see 
above,  n.  277)  ;  and  they  were  "in  the  midst  of  the  throne,  and 
around  the  throne"  (see  verse  6),  and  the  Lord  was  "on  the 
throne"  (verse  2)  ;  which  makes  clear  that  these  things  were  from 
the  Lord  ;  but  reception  and  acknowldgment  in  heart  are  meant 
by  the  words  of  the  verse  following,  where  it  is  said,  that  when 
these  things  had  been  heard,  "the  four-and-twenty  elders  fell 
down  before  Him  that  sitteth  on  the  throne,  and  worshipped  Him 
that  liveth  unto  ages  of  ages,  and  cast  their  crowns  before  the 
throne."  [3.]  In  the  Word,  "glory  and  honor"  is  a  common  ex- 
pression, and  "glory"  everywhere  signifies  truth,  and  "honor" 
good.  The  two  are  mentioned  together  because  in  each  particular 
of  the  Word  there  is  a  heavenly  marriage,  which  is  the  conjunc- 
tion of  truth  and  good.  There  is  this  marriage  in  each  particular 
of  the  Word,  because  the  Divine  that  goes  forth  from  the  Lord  is 
Divine  truth  united  to  Divine  good  ;  and  because  these  together 
make  heaven  and  also  make  the  church,  this  marriage  is  in  every 
particular  of  the  Word  ;   so  also  in  every  particular  of  the  WorJ 


48*  APOCALYPSE    EXPLAINED. 

is  the  Divine  from  the  Lord,  and  the  Lord  himself;  this  is  why 

the  Word  is  most  holy.  (That  there  is  such  a  marriage  in  the  particulars 
of  the  Word,  see  above,  n.  238;   and  A.C.,  n.  2516,  2712,  3004,  3005,  3009,  4138, 

S138,  5194, 5502,  6343, 7022,  7945,  8339, 9263,  9314.)  [4.]  That  "  glory  "  sig- 
nifies Divine  truth  from  the  Lord,  see  above  (n.  33)  ;  that  "  hon- 
or" signifies  Divine  good  follows  from  what  has  been  said  con- 
cerning the  heavenly  marriage  in  every  particular  of  the  Word  ; 
as  can  be  seen  from  the  following  passages.     In  David  : 

"Jehovah  made  the  heavens  ;  glory  and  honor  are  before  Him  ;  strength 
and  beauty  are  in  His  sanduary"  {Psahn  xcvi.  5,  6). 

By  "the  heavens"  the  Divine  that  goes  forth  from  the  Lord  is 
meant,  since  the  heavens  are  from  His  Divine ;  and  as  the  Divine 
that  goes  forth  and  makes  the  heavens  is  Divine  truth  and  Divine 
good,  it  is  said,  "glory  and  honor  are  before  Him  :"  "san6luary" 
means  the  church;  Divine  good  and  Divine  truth  therein  are  meant 

by  "strength  and  beauty."  (That  the  Divine  of  the  Lord  makes  the  heav^ 
ens,  see  Heaven  and  Hell,  n.  7-12 ;  and  that  the  Divine  of  the  Lord  in  the  heavens 
is  Divine  truth  and  Divine  good,  n.  7,  13,  133,  137,  139,  140.)       [5.]      In    the 

same, 

"  O  Jehovah  God,  Thou  art  very  great ;  Thou  hast  put  on  glory  and 
horor"  {Psahn  civ.  i). 

"To  put  on  glory  and  honor"  signifies,  in  reference  to  Jeho- 
vah, His  girding  Himself  with  Divine  truth  and  Divine  good, 
for  these  go  forth  from  Him,  and  thus  gird  Him,  and  make  the 
heavens  ;  therefore  in  the  Word  they  are  called  "  His  vesture"  and 
"  His  covering"  (see  above,  n.  65,  271).     [6.]    In  the  same, 

"The  works  of  Jehovah  are  great Glory  and  honor  are  His  work" 

{Psalm  cxi.  2,  3). 

"  The  works  of  Jehovah"  mean  all  things  that  go  forth  from  and 
are  done  by  Him  ;  and  as  these  are  all  referable  to  Divine  truth 
and  Divine  good,  it  is  said,  "  His  work  is  glory  and  honor." 
[7.]    In  the  same, 

"Generation  to  generation  shall  praise  Thy  works,  and  shall  declare 
Thy  mighty  acfls.     Upon   the  honor  of   the   matrnificence  of  Thy 

glory  and  the  words  of  Thy  wonders  will  I  meditate And  I 

will   make  known   to   the  sons  of  men   His  mighty  a(5ls,  and  the 
glory  of  the  honor  of  His  kingdom  "  {Psalm  cxlv.  4,  5,  12). 

'The  honor  of  the  magnificence  of  Thy  glory"  means  Divine 
good  united  to  Divine  truth  ;  and  "  the  glory  of  the  honor"  means 
Divine  truth  united  to  Divine  good.  This  is  so  said  because  the 
union  is  reciprocal;  for  Divine  good  goes  forth  from  the  Lord 


CHAP.    IV..  VERSE   9. — N.    2SS[^].  483 

united  to  Di\ine  truth  ;  but  by  angels  in  heaven  and  by  men  of 
the  church  Divine  truth  is  received  and  is  united  to  Divine  good  ; 
it  is  therefore  said,  "  the  glory  of  the  honor  of  His  kingdom,"  for 
"  His  kingdom  "  means  heaven  and  the  church.    [8.]   In  the  same, 

"Glory  and  honor  wilt  thou  set  upon  Him  ;  for  thou  settest  Him  bless- 
ings forever"  {Psalm  xxi.  5,  6). 

These  things  were  said  of  the  Lord,  and  "glory  and  honor  upon 
Him  "  means  all  Divine  truth  and  Divine  good.  [9.]  In  the 
same, 

"Gird  Thy  sword  upon  Thy  thigh,  O  mighty  in  Thy  glory  and  honor. 
And  in  Thy  honor  mount, . . .  yde  on  the  word  of  truth  "  {Psalm 
xlv.  3,  4). 

This  also  is  said  of  the  Lord  ;  "  to  gird  the  sword  upon  the 
thigh"  sigiiifies  Divine  truth  combating  from  Divine  good  (that 

this  is  signified  by  "sword  upon  the  thigh,"  see  A.C..  n.  10488)  ;    and  because 

the  Lord  from  Divine  truth  subjugated  the  hells,  and  brought 
the  heavens  into  order,  He  is  said  to  be  "  mighty  in  glory  and 
honor,"  and  "in  honor  to  mount  and  ride  upon  the  word  of 
truth  ;"  this  signifies  to  a6l  from  Divine  good  through  Divine 
truth.     [10.]    In  the  same, 

"Thou  hast  made  Him  to  be  a  little  less  than  the  angels,  but  thou  hast 
crowned  Him  with  glory  and  honor"  {Psalm  viii.  5). 

This  also  is  said  of  the  Lord  ;  His  state  of  humiliation  is  de- 
scribed by  "  thou  hast  made  Him  to  be  a  little  less  than  the  an- 
gels," His  state  of  glorification  by  "thou  hast  crowned  Him  with 
glory  and  honor."  "Glorifying"  means  uniting  the  essential 
Divine  to  His  Human,  and  also  making  His  Human  Divine. 
[II.]    In  Isaiah  : 

"  Be  glad,  ye  desert  and  dry  place,  and  let  the  plain  of  the  desert  rejoice 
and  blossom  as  a  rose,  in  blossoming  let  it  blossom  and  rejoice  . . .  ; 
the  glory  of  Lebanon  has  been  given  to  it,  the  honor  of  Carmel 
and  Sharon  :  they  shall  see  the  glory  of  Jehovah,  and  the  honor  of 
our  God  "  (xxxv.  i,  2). 

This  treats  of  the  enlightenment  of  the  nations;  their  ignorance 
of  truth  and  good  is  signified  by  "  the  desert  and  dry  place ;" 
their  joy  in  consequence  of  instru6lion  in  truths  and  enlighten- 
ment is  signified  by  "being  glad,  rejoicing,  and  blossoming;" 
"the  glory  of  Lebanon  given  to  them  "  signifies  Divine  truth  ;  and 
"the  honor  of  Carmel  and  Sharon  "  signifies  Divine  good  which 
they  receive ;  this  is  why  it  is  said  "  they  shall  see  the  glory  of 
Jehovah,  and  the  honor  of  our  God."     [12.]    In  the  ylpoca/ypse : 


484  APOCALYPSE  EXPLAINED. 

"  The  nations  that  have  been  saved  shall  walk  by  its  light,  and   the 

kings  of  the  earth  shall  bring  their  glory  and  honor  to  it And 

the  glory  and  honor  of  the  nations  shall  be  brought  into  it "  (xxi. 
24,  26). 

This  is  said  of  the  New  Jerusalem,  by  which  a  new  church  in 
the  heavens  and  on  earth  is  signified  ;  "nations"  signify  all  who 
are  in  good  :  and  the  "kings  of  the  earth"  all  who  are  in  truths 
from  good :  it  is  said  of  both  that  "  they  shall  bring  their  honor 
and  glory  into  it,"  which  means  worship  from  good  of  love  to 
the  Lord  and  from  truths  of  faith  which  are  from  good  of  charity 
towards  the  neighbor. 

289.  "To  Him  that  sitte^h  on  the  throne,  and  liveth  unto 
ages  of  ages,"  signifies /'r^7?z  whom  are  all  things  of  heaven  and 
of  the  church  ayid  eternal  life. — This  is  evident  from  the  signifi- 
cation of  "  throne,"  as  meaning,  in  reference  to  the  Lord,  in  gen- 
eral the  whole  heaven,  in  particular  the  spiritual  heaven,  and  ab- 
stractly Divine  truth  going  forth  ;  and  as  through  this  the  heav- 
ens have  existence,  "throne"  here  signifies  all  things  of  heaven 
and  of  the  church  (see  above,  n.  253M)  ;  that  "  He  that  sitteth  on 
the  throne"  is  the  Lord,  see  also  above  (n.  267,  268).  This  is  also 
evident  from  the  signification  of  "living  unto  ages  of  ages,"  as 
meaning  that  eternal  life  is  from  Him  (see  above,  n.  84)  ;  for  "  He 
that  liveth  "  signifies  that  He  alone  is  life,  and  therefore  that  every- 
thing of  life  with  angels  and  men  is  from  Him  ;  and  "  unto  ages 
of  ages  "  signifies  eternity.  "  Unto  ages  of  ages  "  signifies  eternity 
because  in  the  world  it  signifies  time  throughout  its  whole  extent ; 
but  in  heaven  where  time  like  that  in  the  world  is  rot  found,  it 
signifies  eternity  ;  for  the  sense  of  the  letter  of  the  Word  is  made 
up  of  such  things  as  are  in  the  world,  but  its  spiritual  sense  is 
made  up  of  such  fhings  as  are  in  heaven  ;  and  this  i;i  order  that 
the  Divine  may  close  into  the  natural  things  of  the  world  as  into 
its  outmosts,  and  may  rest  in  them,  and  have  permanent  support 
upon  them;  therefore  it  is  said,  "ages  of  ages,"  and  not  eter- 
nity. 

290.  [  Verse  ic]  "  The  four-and -twenty  elders  fell  down  be- 
fore Him  that  sitteth  on  the  throne"  signifies  humiliation,  ayid  at 
the  sa7?ie  time  an  ackyiowledgmcnt  by  those  who  are  in  trtdhfrom 
good,  that  all  things  of  heaven  and  the  church  are  from  the  Lord. 
—This  is  evident  from  the  signification  of  "falling  down,"  as  mean- 
ing humiliation,  and  at  the  same  time  acknowledgment  in  heart ; 
also  from  the  signification  of  "  four-and-twenty  elders  "  as  mean- 
ing those  who  are  in  truths  from  good  (see  above,  n.  270)  ;  also 
from  the  signification  of"  He  that  sat  on  the  throne,"  as  meaning 


CHAP.    IV.,   VERSE    lO. — X.     29I.  485 

the  Lord  from  whom  are  all  things  of  heaven  and  of  the  church 
(see  above,  n.  289).  This  and  the  following  verse:5  of  this  chap- 
ter treat  of  the  reception  of  Divine  truth  and  Divine  good  by 
angels  of  heaven,  and  by  men  of  the  church  ;  while  the  verse  im- 
mediately preceding  treats  of  the  Lord,  that  from  Him  Divine 
good  and  Divine  truth  go  forth  ;  this  is  signified  by  "  the  ani- 
mals gave  glory  and  honor  and  thanksgiving  to  Him  that  sitteth 
on  the  throne  and  liveth  unto  ages  of  ages  "  (see  above,  n.  288, 
289)  ;  but  "  the  elders  fell  down  before  Him  that  sitteth  on  the 
throne,  and  worshipped  Him  that  liveth  unto  iges  of  ages,"  sig- 
nifies reception  and  acknowledgment ;"  for  "  to  fall  clown  "  signi- 
fies humiliation,  reception,  and  acknowledgment,  and  "  the  four- 
and-twenty  elders  "  signify  al]  who  are  in  truth  from  good,  both 
in  the  heavens  and  on  earth.  [2.]  It  is  to  be  noted  that  re- 
ception of  Divine  truth  and  Divine  good,  and  acknowledgment 
in  heart  that  all  things  of  heaven  and  the  church  and  eternal  life 
are  from  the  Lord,  are  possible  only  with  those  who  are  in  truth 
from  good  ;  and  for  the  reason  that  such  only  are  in  love  and 
faith  ;  and  it  is  those  who  are  in  love  and  faith  that  are  conjoined 
to  the  Lord  in  soul  and  heart ;  into  the  soul  and  heart  the 
Lord  flows,  and  not  into  those  things  that  are  merely  of  memory 
and  of  speech  therefrom  ;  for  memory  is  merely  the  entrance  to 
man,  or  like  a  court  by  which  entrance  is  made ;  it  is  like  the 
ruminating  stomach  of  birds  and  beasts,  and  to  that  the  mem- 
ory with  man  corresponds.  Those  things  are  in  the  man  that 
are  in  his  will  and  in  his  understanding  therefrom,  or  what  is  the 
same,  that  are  in  his  love  and  in  his  faith  therefrom.  Whether 
it  is  said  that  man  is  in  good  and  truth,  or  that  he  is  in  love 
and  faith,  it  is  the  same,  since  all  good  is  of  love,  and  all  truth  is 
of  faith. 

291.  "And  worshipped  Him  that  liveth  unto  ages  of  ages" 
signifies  Juimiliation,  and  at  the  same  time  acknoxvlcdgment 
that  from  the  Lord  is  eternal  life. — This  is  evident  from  the 
signification  of  "falling  down  and  worshipping,"  as  meaning  hu- 
miliation and  at  the  same  time  acknowledgment  in  heart ;  also 
from  the  signification  of  "  Him  that  liveth  unto  ages  of  ages,"  as 
meaning  that  from  the  Lord  is  eternal  life  (.see  above,  n.  289).  It 
is  said  humiliation,  and  at  the  same  time  acknowledgment  in 
heart,  namely,  that  from  the  Lord  are  all  truth  and  all  good,  and 
all  intelligence,  wisdom,  and  blessedness  therefrom,  since  this 
acknowledgment  is  not  possible  with  any  one  e.xcept  in  a  state 
of  humiliation  ;  for  when  in  humiliation  he  is  removed  from 
what  is  his  own  {ex  suo  propria)  ;  and  what  is  man's  own  { propHum) 


486  APOCALYPSE   EXPLAINED. 

receives  ana  acknowledges  nothing  of  good  and  truth  from 
the  Lord,  for  what  is  man's  own  {froprium)  is  nothing  but  evil,  and 
evil  reje6ls  all  good  and  all  truth  of  heaven  and  the  church.  From 
this  it  can  be  seen  why  there  must  be  humiliation,  and  why  "  fall- 
ing down  and  worshipping  "  signifies  humiliation,  and  at  the  same 
time  acknowledgment  in  heart. 

292.  "And  cast  off  their  crowns  before  the  throne"  signi- 
fies humiliatio7i,  and  at  the  same  time  acknowledgryient  in  heart 
that  there  is  nothing  of  good fro77i  themselves,  but  that  everything  is 
from  the  Lord. — This  is  evident  from  the  signification  of  "crown," 
as  meaning  good  and  wisdom  therefrom  (see  above,  n.  272)  ;  also 
from  the  signification  of  "to  cast  off"  before  the  throne,"  that  is,  to 
lay  down  there,  as  meaning  to  acknowledge  in  humiliation  that  this 
is  not  from  self  but  from  the  Lord  alone :  for  "  to  cast  off"  is  to 
renounce  from  self,  and  "  to  lay  down  before  the  throne  "  is  to  ac- 
knowledge that  it  is  from  the  Lord  alone.  The  good  here  signified 
by  "  crowns  "  is  the  good  of  love  and  charity  ;  this  good  flows  in 
from  the  Lord  alone,  and  is  received  by  angels  of  heaven  and  by 
men  of  the  church  in  the  truths  that  are  from  the  Word.  Truths 
from  the  Word  with  angels  and  men  are  in  their  memory  ;  from  it 
the  Lord  calls  them  out  and  conjoins  them  with  good  so  far  as 
angel  or  man  is  in  spiritual  aflre6lion  for  truth,  and  this  affedlion  he 
has  when  he  lives  according  to  truths  from  the  Word.  Conjunc- 
tion is  effe6led  in  the  interior  or  spiritual  man,  and  from  that  in  the 
exterior  or  natural  man.  This  conjun6lion  makes  the  church  with 
man  while  he  lives  on  the  earth,  and  afterwards  makes  heaven  with 
him ;  from  which  it  is  clear  that  without  such  conjunction  no  one 
can  be  saved  ;  also  that  no  conjunction  of  good  and  truth  is  possi- 
ble unless  the  man  is  living  a  life  of  love ;  to  live  a  life  of  love  is 
to  do  the  Lord's  commandments,  for  to  love  is  to  do,  since  what 
a  man  loves  that  he  wills  and  that  he  does,  but  what  he  does  not 
love  that  he  does  not  will  and  therefore  does  not  do. 

293*  iVerse  11.]  "Saying,  Thou  art  worthy,  0  Lord,  to  receive 
glory,  and  honor,  and  power,"  signifies  merit  and  righteousness 
belonging  to  the  Lord's  Divine  Human,  that  from  it  is  all  Divine 
truth  a7id  Divine  good  and  also  salvation. — This  is  evident  from 
the  signification  of  "  Thou  art  worthy,  O  Lord,"  as  meaning  merit 
and  righteousness  belonging  to  the  Lord's  Divine  Human  (of  which 
presently)  ;  also  from  the  signification  of  "  glory  and  honor,"  as 
meaning  in  reference  to  the  Lord  Divine  truth  and  Divine  good 
which  are  from  Him  (see  above,  n.  288),  also  from  the  signification 
of"  power,"  as  meaning  salvation.  "  Power  "  here  signifies  salvation 
because  all  Divine  power  looks  to  salvation  as  an  end ;  for  by 


CHAP.    IV.,  VERSE    II.--N.   293.  487 

Divine  power  rran  is  rcf(jrmcd,  and  afterwards  introduced  into 
heaven,  and  there  withheld  from  evil  and  falsity  and  held  in  good 
and  truth ;  and  this  the  Lord  only  can  effecfl.  Those  who  claim 
for  themselves  the  power  to  effe<5l  this  are  wholly  ignorant  of  what 
salvation  is,  for  they  do  not  know  what  reformation  is,  nor  what 
heaven  with  man  is.  To  claim  to  oneself  the  Lord's  power  is  to 
claim  power  over  the  Lord  Himself,  which  power  is  called  "the 
power  of  darkness"  i^Luke  xxii.  53).  [2.]  That  the  power  pre- 
dicated of  the  Lord  has  regard  chiefly  to  salvation  is  evident  from 
the  following  passages.     In  yohn: 

Jesus  said,  "  Father, ....  Thou  hast  given  [to  the  Son]  power  over  all 
flesh,  that  to  all  whom  Thou  hast  given  Him  to  them  He  should 
give  eternal  life"  (xvii.  2). 

In  the  same, 

"As  many  as  received  Him,  to  them  gave  He  power  to  become  sons  of 
God.  even  to  them  that  believe  in  His  name  "  (i.  12). 

In  the  same, 

"I  am  the  vine,  ye  are  the  branches  ;  he  that  abideth  in  Me,  and  I  in 
him,  the  same  beareth  much  fruit ;  for  apart  from  Me  ye  cannot 
do  anything"  (xv.  5). 

In  Mark: 

"They  were  astonished  at  His  docflrine ;  for  He  was  teaching  them 
as  having  authority  "  (i.  22). 

In  Luke  : 

"  With  strength  and  power  He  commands  unclean  spirits  and  they  go 
forth  "  (iv.  36) ; 

besides  other  passages.  Moreover,  the  Lord  has  power  over  all 
things  because  He  is  God  alone ;  but  the  salvation  of  the  human 
race  is  the  principal  object  of  power,  since  for  the  sake  of  that 
the  heavens  and  the  worlds  were  created  ;  and  salvation  is  recep- 
tion of  the  proceeding  Divine.  [3.]  "Thou  art  worthy,  O  Lord," 
signifies  the  merit  and  righteousness  pertaining  to  the  Lord's 
Divine  Human,  because  "Thou  art  worthy"  signifies  that  He  had 
merit.  The  Lord's  merit  is  that  when  He  was  in  the  world  He 
subjugated  the  hells,  and  brought  into  order  all  things  in  the 
heavens,  and  glorified  His  Human,  and  this  from  His  own 
power.  By  this  means  He  saved  all  of  the  human  race  who  be- 
lieve in  Him,  that  is,  who  love  to  do  His  precepts  {JoJm  i.  12, 
13).  Moreover,  this  merit  is  called  in  the  Word  "righteousness," 
and  the  Lord  in  respecfl  to  His  Divine  Human  is  called  from 
this, 

"Jehovah  our  Righteousness"  {Jer.  xxiii.  5,  6  ;  xxxiii.  15,  t6). 


488  APOCALYPSE    EXPLAINED. 

JOf  this  merit,  or  this  righteousness  of  the  Lord,  see  further,  Dodrine  of  the  Nev> 
yerusalem,  n.  293,  294  ;  and  in  the  quotations  there  from  Arcana  Caelestia,  n 
300-306.) 

294[a!].  "For  thou  hasi  created  all  things  "  signihes  that 
from  Him  are  all  existence  a7id  life,  and  heave?i  also  for  those  who 
receive. — This  is  evident  from  the  signification  of  "to  create,"  as 
meaning  not  only  that  all  things  came  into  existence  from  the 
Lord,  but  also  that  all  life  is  from  Him  ;  and  as  the  spiritual  sense 
of  the  Word  treats  only  of  heaven  and  the  church,  therefore  "to 
create"  signifies  primarily  here  to  reform,  thus  to  give  heaven  to 
those  who  receive,  for  this  is  to  reform.  That  the  existence  of  all 
things  is  from  the  Lord,  see  Heaven  and  Hell  (n.  7-12,  and  n.  137) ; 

and  that  all  life  is  from  the  Lord  (n.  9 ;  and  Dodrine  of  the  New  Jerusa- 
lem, n.  278).  But  here  "to  create"  does  not  signify  natural  existence 
and  life,  but  spiritual  existence  and  life ;  and  this  is  what  is  every- 
where signified  in  the  Word  by  "creating;"  and  for  the  rea- 
son that  the  existence  of  heaven  and  earth  is  not  the  end  of 
creation,  but  a  means  to  the  end  ;  the  end  of  creation  is  that 
the  human  race  may  exist  so  that  from  it  there  may  be  an  an- 
gelic heaven;  and  as  this  is  the  end,  "to  create"  signifies  to 
reform,  which  is  to  give  heaven  to  those  who  receive.  In 
the  spiritual  sense  of  the  Word  ends  are  meant,  but  in  the 
sense  of  the  letter  only  the  means  that  involve  the  ends  are 
spoken  of;  in  this  way  the  spiritual  lies  hid  in  the  letter  of  the 
Word. 

[6.]  [2.]  That  "to  create"  signifies  to  reform  and  regenerate 
men,  and  thus  establish  the  church,  can  be  seen  from  passages  in 
the  Word  where  this  term  occurs,  as  in  the  following.     In  Isaiah: 

"  I  will  plant  in  the  desert  the  cedar  of  shittah,  and  the  myrtle,  and  the 
oil  tree ;...  .that  they  may  see  and  know,  and  consider  and  un- 
derstand together,  that  the  hand  of  Jehovah  hath  done  this,  and  the 
Holy  One  of  Israel  hath  created  it"  (xli.  19,  20). 

This  treats  of  the  establishment  of  the  church  among  the  nations  ; 
"desert"  signifies  absence  of  good,  because  of  ignorance  of  truth, 
for  every  good  into  which  man  is  reformed  is  given  only  through 
truths.  "The  cedar  of  shittah"  signifies  genuine  truth;  "the 
myrtle  and  the  oil  tree"  signify  spiritual  good  and  celestial  good ; 
which  makes  clear  what  is  signified  by,  "I  will  plant  in  the 
desert  the  cedar  of  shittah,  and  the  myrde,  and  the  oil  tree,"  when 
the  nations  that  are  not  in  the  good  of  heaven  and  of  the  church, 
because  in  ignorance  of  truth,  are  treated  of  "  That  they  may 
see  and  know,  and  consider  and  understand  together,"  signifies 
the  knowledges,  understanding,  perception,  and  affe61;ion,  that 
are  of  the  love  of  good  and  truth  :   from  this  signification  it   i.s 


CHAP.    IV.,   VERSE    II. — N.    294[^].  489 

clear  that  "the  Holy  One  of  Israel  hath  created  it"  signifies 
reformation,  thus  that  "to  create"  is  to  reform.  [3.J  In  the 
same, 

"Thus  hath  said  Jehovah  thy  creator,  O  Jacob,  and  thy  former,  O  Is- 
rael  for  I  have  redeemed  thee,  I  have  called  thee  by  thy  name  ; 

thou  art  Mine Bring  My  sons  from  far,  and  My  daughters 

from  the  end  of  the  earth,  every  one  that  is  called  by  My  name; 
into  My  glory  1    have  created,  I  have  formed,  and  I  have  made 

him I  am  Jehovah  your  Holy  One,  the  Creator  of  Israel,  your 

King"  (xliii.  i,  6,  7,  15). 

This  also  treats  of  the  establishment  of  a  church  among  the  na- 
tions ;  and  with  reference  to  their  reformation  Jehovah  is  called 
"creator"  and  "former;"  therefore  it  is  said,  "I  have  redeemed 
thee,  I  have  called  thee  by  thy  name,  thou  art  Mine."  "  Bring 
My  sons  from  far,  and  My  daughters  from  the  end  of  the  earth," 
signifies  the  nations  that  are  outside  of  the  church,  but  that  re- 
ceive the  truths  and  goods  of  the  church  from  the  Lord  ;  "  from 
far"  and  "from  the  end  of  the  earth  "  signify  those  who  are  out- 
side of  the  church,  "earth"  meaning  the  church,  "sons"  those 
who  receive  truths,  and  "daughters"  those  who  receive  goods. 
These  are  said  to  be  "created,  formed,  and  made  into  glory," 
"glory"  meaning  the  Divine  truth  that  they  receive.  [4.]  In 
David  : 

"Create  for  me  a  clean  heart,  O  God,  and  renew  a  firm  spirit  in  the 
midst  of  me  "  {Psalm  li.  10). 

"  To  create  a  clean  heart "  signifies  to  reform  in  respecSt  to  good 
of  love  ;  "  to  renew  a  firm  spirit  in  the  midst  of  me  "  signifies 
to  reform  in  respedl  to  the  truth  of  faith  ;  for  "  heart  "  signifies 
good  of  love,  and  "spirit"  a  life  according  to  Divine  truth, 
which  is  the  faith  of  truth.     [5.]    In  the  same, 

"Wherefore  hast  Thou  created  in  vain  the  sons  of  man? ....  where  are 
Thy  former  mercies  ?"  {Psalm  Ixxxix.  47,  49.) 

"  To  create  the  sons  of  man  "  signifies  to  reform  through  Divine 
truth;  "sons  of  man  "  are  those  who  are  in  Divine  truths,  thus, 
abstradlly.  Divine  truths.     [6.]    In  the  same, 

"The  nations  shall  fear  the  name  of  Jehovah,  and  all  the  kings  of  the 

earth  Thy  glory,  because  Jehovah  hath  built  up  Zion This 

shall    be  written  for  the  generation  to  come;   and  a   people  that 
shall  be  created  shall  praise  Jah  "  {Psalm  cii.  15,  16,  18). 

This  treats  of  reformation  ;  "  tne  nations  that  shall  fear  the  name 
of  Jehovah  "  mean  those  who  are  in  good  ;  and  "the  kings  of  the 
earth"  those  who  are  in  truths  from  good  ;  "to  build  up  Zion" 


490  APOCALYPSE   EXPLAINED. 

signifies  the  establishment  of  the  church,  "  Zion "  meaning  the 
church;  "  the  people  that  shall  be  created  and  shall  praise  Jah" 
signifies  all  those  who  are  reformed.     [7.]    In  the  same, 

"Thou  givest  to  them,  they  gather ;  Thou  openest  Thine  hand,  they  are 

satisfied  with  good Thou  sendest  forth  Thy  spirit,  they  are 

created  ;  and  Thou  renewest  the  faces  of  the  earth  "  {Psalm  civ.  28, 
30). 

It  is  plain  here  that  "to  create"  means  to  reform  ;  for  "Jehovah 
giveth  to  them,  they  gather,"  signifies  that  they  receive  the  truths 
that  are  given  by  the  Lord  ;  "  Thou  openest  Thine  hand,  they  are 
filled  with  good,"  signifies  that  they  receive  the  good  that  flows  in 
from  the  Lord  ;  "Thou  sendest  forth  Thy  spirit,  they  are  created," 
signifies  that  in  respe6k  to  life  they  are  reformed  according  to 
Divine  truth  ;  "and  Thou  renewest  the  faces  of  the  earth"  signi- 
fies the  establishment  of  the  church.     [8.]    In  Isaiah: 

"  Lift  up  your  eyes  on  high,  and  see  ;  who  hath  created  these  ?  He  that 
leadeth  out  their  host  in  number,  that  calleth  them  all  by  name . 
God  is  everlasting  ;  Jehovah,  the  Creator  of  the  ends  of  the  earth 
fainteth  not"  (xl.  26,  28). 

This  treats  also  of  reformation,  which  is  signified  by  "creating;" 
"the  host  that  Jehovah  doth  bring  out"  signifies  all  truths  and 
goods;  "to  call  by  name"  signifies  reception  according  to  each 
one's  quality;  "to  create  the  ends  of  the  earth"  signifies  to  estab- 
lish the  church,  thus  to  reform  those  who  are  therein.  [9.]  In 
Ezekiel: 

"  Thou  hast  been  in  Eden,  the  garden  of  God  ;  every  precious  stone  was 
thy  covering  ; ....  in  the  day  that  thou  wast  created  they  were  pre- 
pared     Thou  wast  perfecfl  in  thy  ways  from  the  day  that  thou 

wast  created,  until  perversity  was  found  in  thee"  (xxviii.  13,  15). 

This  is  said  of  the  king  of  Tyre,  by  whom  those  who  are  in  truths 
and  through  truths  are  in  good  are  signified  ;  of  such  it  is  said 
that  they  "have  been  in  the  garden  of  God,  and  that  every  pre- 
cious stone  is  their  covering;"  "garden  of  God"  signifies  intelli- 
gence, and  the  "precious  stones"  here  named  signify  knowledges 
of  truth  and  good;  these  are  called  a  "covering"  because  they 
are  in  the  natural  man,  and  the  natural  man  covers  the  spiritual  : 
these  are  said  to  have  "been  prepared  in  the  day  that  they  were 
created,"  that  is,  in  the  day  that  they  were  reformed.  This  makes 
clear  what  is  signified  by  "thou  wast  perfe6l  in  thy  ways  from  the 
day  that  thou  wast  created."     [lo.]    In  Isaiah: 

"Jehovah  will  create  over  every  dwelling  of  Mount  Zion,  and  over  he 
assemblies,  a  cloud  by  day, ....  and  the  shining  of  a  flame  of  6rf 
by  night ;  for  cer  all  the  glory  shall  be  a  covering"  (iv.  5). 


CHAP.    IV.,  VERSE    II. — N.   2g4[d'].  49I 

"Zion"  siuTiifies  the  church  in  respeifl  to  the  Word  ;  the  internal 
or  spiritual  .sense  of  Uie  Word  in  respect  to  good  is  meant  by  its 
"dwelling ;"  the  external  or  literal  sense  in  respect  to  truths  is  meant 
oy  "cloud  by  Jay,"  and  in  respecl  to  good  by  "the  shining  of  a 
flame  of  fire  by  night."  Because  this  sense  covers  and  hides  the 
spiritual  sense  it  is  called  "a  covering  over  all  the  glory,"  "glory" 
meaning  the  spiritual  sense  ;  these  are  said  to  be  "  created  "  because 
they  are  truths  of  heaven  and  the  church.     [II.]  In  Ma/ac/ii: 

"  Hath  not  one  God  created  us  ?  wherefore  do  we  acl  perfidiously  ?"  (ii.  10.) 

Here  "hath  created  us"  signifies  hath  reformed  that  they  might 
be  a  church  ;  therefore  it  is  said,  "  wherefore  do  we  adt  perfidi- 
ously?"    [12.]    In  haiah: 

"Thus  said  God  Jehovah,  He  that  createth  the  heavens,  and  spreadeth 
them  out;  He  that  stretcheth  out  the  earth;....  He  that  giveth 
breath  unto  the  people  upon  it,  and  spirit  to  them  that  walk  there- 
in "  (xlii.  5). 

"  Creating  the  heavens  and  spreading  them  out"  and  "stretching 
out  the  earth"  signifies  to  reform  ;  "the  heavens"  signify  both 
the  heavens  and  the  internals  of  the  church  ;  the  internals  of  the 
church  are  the  heavens  with  the  men  that  are  in  them.  "  The 
earth  "  signifies  the  externals  of  the  church,  which  are  said  to  be 
"stretched  out"  and  "spread  out"  when  truths  from  good  are 
multiplied.  It  is  plain  that  reformation  by  truths  is  signified,  for 
it  is  said,  "  He  that  giveth  breath  unto  the  people  upon  it,  and 
spirit  to  them  that  walk  therein."     [13.]    In  the  same, 

"Jehovah,  creating  the  heavens, ....  forming  the  earth  and  making  it ; 
....  He  hath  not  created  it  an  emptiness.  He  formed  it  to  be  in- 
habited" (xlv.  12,  18). 

"Heavens,"  "earth,"  and  "to  create"  have  the  same  signification 
here  as  in  the  passage  above  ;  "  He  hath  not  created  it  an  empti- 
ness" signifies  that  it  is  not  without  truth  and  good,  in  which  those 
are  that  have  been  reformed  ;  lack  of  these  is  emptiness.  "  He 
hath  formed  it  to  be  inhabited"  signifies  that  they  should  live  ac- 
cording to  good  and  truth  and  from  them,  for  "  to  inhabit"  signifies 
to  live.    [14.]  In  the  same, 

"  Behold,  I  create  a  new  heaven  and  a  new  earth ; ....  Be  ye  glad  and 
rejoice  forever  in  that  which  I  create  ;  behold,  I  will  create  Jeru- 
salem a  rejoicing,  and  her  people  a  gladness  "  (Ixv.  17,  18). 

"To  create  a  new  heaven  and  new  earth"  does  not  mean  the 
visible  heaven  and  the  habitable  earth,  but  a  new  church,  in- 
ternal  and   external ;    "  heaven "   meaning   the    internal   of  the 


492  APOCALYPSE    EXPLAJNED. 

church,  and  "earth"  its  external.  (Wlat  the  internal  of  the  church  is, 
and  what    the   external,  see  Do£lrine   of  the  New  yerusale7n,  n.  246.)        It    IS 

therefore  said,  "  Behold,  I  will  create  Jerusalem  a  rejoicing,  and 
her  people  a  gladness;"  "Jerusalem"  is  the  church,  "rejoic- 
ing "  its  delight  from  good,  and  "  gladness "  its  delight  from 
truth. 

[c]  [15.]  "The  new  heavens  and  the  new  earth"  in  the 
same  prophet  (Ixvi.  22),  and  in  the  Apocalypse  (xxi.  i)  have  a 
like  signification,  also  the  following  in  the  first  chapter  of  Gene- 
sis : 

In  the  beginning  Jehovah  created  heaven  and  earth.  "And  the  earth 
was  waste  and  empty ;  and  darkness  was  upon  the  faces  of  the 
deep.  And  the  spirit  of  God  moved  upon  the  faces  of  the  wa- 
ters.    And   God  said,  Let    there  be  light ;    and    there  was    light. 

And  God  created  man  in  His  own  image,  in  the  image  of 

God  created  He  him  ;  male  and  female  created  He  them"  (i.  1-3, 
27). 

This  treats  of  the  establishment  of  the  first  church  on  this  earth  ; 
the  reformation  of  the  men  of  that  church  in  respedl  to  their  in- 
ternal and  their  external  is  meant  in  this  chapter  by  the  creation 
of  the  heaven  and  the  earth.  That  previously  there  was  no 
church,  because  men  were  without  good  and  truth,  is  signified  by 
"  the  earth  was  waste  and  empty :"  and  that  they  were  previously 
in  dense  ignorance  and  in  falsities,  is  signified  by  "  darkness  was 
upon  the  faces  of  the  deep  ;"  their  first  enlightenment  is  sig- 
nified by  "the  spirit  of  God  moved  upon  the  faces  of  the  wa- 
ters," and  by  "God  said.  Let  there  be  light,  and  there  was 
light."  "The  spirit  of  God"  signifies  Divine  truth  going  forth 
from  the  Lord,  and  "to  move  upon  the  faces  of  the  waters" 
signifies  enlightenment;  the  same  is  signified  by  "light;"  "and 
there  was  light"  signifies  reception  of  Divine  truth.  "God 
created  man  into  his  own  image"  signifies  so  that  man  might 
be  in  a  love  for  good  and  truth,  and  might  correspond  to 
heaven  as  a  likeness  of  it,  since  a  love  for  good  and  truth  is 
"an  image  of  God;"  therefore  the  angelic  heaven  also  is  "an 
image  of  God ;"  consequently  the  angelic  heaven  in  the  Lord's 

sight    is   as    one   man    (see  Heaven  and  Hell,  n.  59-67,  68-72,  73-77.  78-86, 

87-102).  "Male  and  female  created  He  them"  signifies  that  He 
reformed  them  in  resped  to  truth  and  good  ;  "  male "  means 
truth,  and  "  female  "  good.  This  makes  clear  that  this  and  the 
following  chapter  describe  not  the  creation  of  heaven  and  earth, 
but  the  new  creation  or  reformation  of  the  men  of  the  first  church, 


CHAP.    IV.,   VERSE    II. — N.    2g4[d].  493 

and  that  like  things  are  meant  by  "  the  new  heaven  and  new 
earth"  and  their  "creation"  in  the  passages  cited  above. 

[f/.]  [16.]  That  "creation"  in  the  Word  signifies  reformation 
and  the  establislimcnt  of  the  church,  which  is  effefled  by  means  of 
the  Divine  truth  that  goes  forth  from  the  Lord,  is  plain  from  the  fol- 
lowing.    In  yo/in  : 

"  In  the  bepinriing  was   the  Word,  and   the  Word  was  with  God,  and 

the  Word   was  God All  things  were   made    by   Him,  and 

without  Him  was  not  anything  made  that  hath  been  made. 
In  Him  was  life;  and  the  light  was  the  light  of  men.  And 
the  light  shineth  in  the  darkness,  and  the  darkness  apprehended 
it    not.      That   was    the   true    Light,    which    lighteth    every    man 

coming    into    the   world The   world   was    made    by    Him, 

and  the  world  recognized  Him  not And  the  Word  became 

fiesh  and  dwelt  among  us,  and  we  beheld  His  glory"  (i.  1-5,  9, 
ID,  14). 

"The  Word"  means  here  the  Lord  in  respe<5l  to  Divine  truth; 
that  all  things  were  created  by  Divine  truth  is  meant  by  "All  things 
were  made  by  Him,  and  without  Him  was  not  anything  made 
that  hath  been  made;"  also  by  "the  world  was  made  by  Him." 
Since  "the  Word"  means  the  Lord  in  respe(5l  to  Divine  truth 
it  is  said,  "  In  Him  was  life,  and  the  life  was  the  light  of  men  ; . . . . 
that  was  the  true  light,"  "light"  signifying  Divine  truth,  and 
"life"  all  intelligence  and  wisdom  from  Divine  truth  ;  for  this  con- 
stitutes man's  very  life,  and  eternal  life  is  a  life  in  accordance 
therewith.  The  Lord's  presence  with  every  one  with  His  Divine 
truth,  from   which    are   life   and   light,  is    meant   by  "the   light 

shineth  in  the  darkness and  lighteth  every  man  coming  into 

the  world  ;"  but  that  those  who  are  in  falsities  of  evil  do  not 
perceive  it,  thus  do  not  receive  it,  is  meant  by  "  the  darkness 
apprehended  it  not,"  and  by  "the  world  recognized  Him  not;" 
for  "darkness"  signifies  falsities  of  evil.  It  is  very  plain  that 
it  is  the  Lord  in  respe6l  to  the  Divine  Human  that  is  here 
meant  by  "the  Word,"  for  it  is  said,  "And  the  Word  became 
flesh,  and  dwelt  among  us,  and  we  beheld  His  glory,"  "glory" 

also  signifying  Divine  truth.  (That  all  things  were  created  by  Divine 
truth  going  forth  from  the  Lord,  which  is  here  meant  by  "  the  Word,"  see  in 
Heaven   and   Hell,  n.  137,  139;    and   Dodrine  of  the   New  yerusalem,  n.  263.) 

This  also  makes  clear  that  "to  make"  or  "to  create"  here  signi- 
fies to  make  man  new,  that  is,  to  reform  him  ;  for  here,  as  in 
the  book  of  Genesis,  "light"  is  immediately  mentioned,  which 
signifies  Divine  truth  going  forth,  by  which  all  are  reformed  (se« 

Heaven  and  Hell,  n,  126-140  ;  and  in  Doilrine  of  the  Nexv  yerusalem.  n.  49). 


494  APOCALYPSE    EXPLAINED. 

295[/f],    "And  by  Thy  will  they  are,  and  they  were  created," 

signifies  thai  through  Divine  good  they  have  being,  and  thro7igh 
Divine  truth  they  have  existence. — This  is  evident  from  the  signi- 
fication of  "will,"  as  meaning,  in  reference  to  the  Lord,  the  Divine 
love;  also  from  the  signification  of  "are  {sunt)"  or  "being  {esse)," 
as  meaning  good  of  love,  here  the  Divine  good  of  the  Divine 
love  received  (of  which  presently)  ;  also  from  the  signification 
of  "they  were  created,"  or  "being  created,"  as  meaning  Divine 
truth  also  received,  thus  those  reformed  by  it.  "To  be  created" 
signifies  to  have  existence,  because  only  those  who  have  been 
reformed  can  be  said  to  have  existence ;  for  in  them  is  life,  and 
they  have  intelligence  and  wisdom ;  while  those  who  are  not 
reformed  have  no  life  in  them,  but  spiritual  death,  neither  have 
they  intelligence  and  wisdom,  but  insanity  and  folly,  therefore 
they  cannot  be  said  to  have  existence.  Everything,  indeed, 
that  appears  to  any  of  the  senses  is  said  to  have  existence,  but 
this  cannot  be  said  of  man  spiritually  unless  he  is  in  good  and 
truth  ;  for  man  is  created  that  he  may  be  living,  intelligent,  and 
wise ;  consequently  when  he  is  dead,  insane,  and  foolish,  to  that 
extent  he  does  not  exist  as  a  man.  There  are  two  things  that 
cause  man  to  be  a  man,  namely,  good  and  truth,  both  from  the 
Lord  ;  good  is  the  esse  of  his  life,  but  truth  is  the  existere  of 
life  therefrom  ;  for  all  truth  has  existence  from  good,  since  it  is 
the  form  and  therefore  the  quality  of  good  ;  and  since  good  is 
the  esse  of  life,  and  truth  is  the  existere  of  life  therefrom,  and  "to 
be  created"  signifies  to  have  existence,  it  is  said,  "by  Thy  will 
they  are,  and  they  were  created."  This,  then,  is  the  spiritual  in 
these  words. 

[&.]  [2.]  "  Will"  in  reference  to  the  Lord  means  Divine  love  ; 
because  the  Divine  itself,  from  which  are  all  things,  is  the  Divine 
love.  The  Lord,  therefore,  appears  before  the  angels  as  a  sun, 
fiery  and  flaming,  and  this  for  the  reason  that  in  the  spiritual  world 
love  appears  as  fire,  consequently  in  reference  to  the  Lord,  heaven, 
or  the  church,  "fire"  in  the  Word  signifies  love.  From  that 
sun  in  the  heavens  heat  and  light  go  forth ;  heat  there  is  Divine 
good  going  forth,  and  light  is  Divine  truth  going  forth.     (This 

is  more  fully  shown  in  Heaven  and  Hell,  On  the  Sun  of  Heaven,  n.  116-125;  and 

On  Heat  and  Light  in  Heaven,  n.  126-140.)  And  since  the  Divine  itself 
from  which  are  all  things  is  the  Divine  love,  so  "will"  in  reference 
to  the  Lord  is  Divine  love,  for  what  love  itself  wills,  that  is  the  good 
ol  love  ;  the  truth  which  is  said  to  be  of  faith  is  merely  a  means  that 
good  may  have  existence,  and  that  truth  may  afterwards  exist  from 
gfood.    Will  and  understanding  with  man  are  from  this  origin,  the 


CHAl'.    IV.,   VERSE    II. — N.  295[c].  495 

will  is  a  receptacle  of  the  good  of  love  with  man,  and  the  under- 
standing is  a  recej^tacle  of  the  truth  of  faith  with  him.  The  un- 
derstanding is  the  medium  by  which  the  will  may  be  reformed, 
and  by  which  afterwards  the  will  may  appear  in  form,  such  as  it  is 
by  means  of  the  understanding.  From  this  it  is  clear  that  the 
will  is  the  esse  of  man's  life,  and  the  understanding  is  the  existere 

of  life  thereirom.  (But  this  is  .tIso  more  fully  shown  in  The  Dodrineo/  the  New 
Jerusalem,  where  the  Will  and  Understanding  are  treated  of,  n.  28-35.)  [3.]  Be- 
cause man's  will  is  his  love,  and  God's  will  is  the  Divine  love,  it 
can  be  seen  what  is  meant  in  the  spiritual  sense  by  "  doing  the  will 
of  God"  and  "the  will  of  the  Father,"  namely,  that  it  is  to  love 
God  above  all  things,  and  the  neighbor  as  oneself.  And  as  to 
love  is  to  will,  so  it  is  to  do ;  for  what  a  man  loves,  that  he  wills, 
and  what  he  wills  he  also  does.  Therefore  "doing  the  will  of 
God"  or  "of  the  Father"  means  doing  His  precepts,  or  living 
according  to  them  from  the  affedlion  of  love  or  charity.  This  is 
what  is  meant  by  "  the  will  of  God  "  and  "  of  the  Father"  in  the 
following  passages.     In  John: 

"  God  heareth  not  sinners  ;  but  if  any  one  worship  God  and  do  His  will, 
him  He  heareth  "  (ix.  31). 

In  Matthew  (that  the  one  who  does  the  will  of  the  Father  who  is 
in  the  heavens  shall  enter  into  the  kingdom  of  the  heavens), 

"  Not  every  one  that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the  king> 
dom  of  the  heavens,  but  He  that  doeth  the  will  of  My  Father  which 
is  in  the  heavens"  (vii.  21). 

In  the  same, 

"Thy  kingdom  come  ;  Thy  will  be  done,  as  in  heaven  so  upon  the  earth" 

(vi.  10). 

In  the  same, 

"  It  is  not  the  will  of  the  Father that  one  of  these  little  ones  should 

perish"  (xviii.  14). 

"It  is  not  His  will  that  one  of  these  little  ones  should  perish" 
means  evidendy  love.  It  is  said  "  the  will  of  the  Father,"  because 
"Father"  means  Divine  good.     In  yohii: 

"  If  ye  abide  in  Me,  and  My  words  abide  in  you,  ask  whatsoever  ye  will, 
and  it  shall  be  done  unto  you  "  (xv.  7). 

Whatsover  they  will  and  ask  shall  be  done  for  those  who  abide  in 
the  Lord  and  in  whom  His  words  abide,  because  they  then  will 
nothing  except  what  the  Lord  gives  them  to  will,  and  that  is  good, 
and  good  is  from  Him. 

[€•]    [4.]  The  Lord's  will  in  the  Old  Testament  is  called  His 


496  APOCALYPSE    EXPLAINED. 

"good  pleasure,"  and  this  likewise  means  the  Divine  love ;  and  to 
do  His  good  pleasure  or  His  will  signifies  to  love  God  and  the 
neighbor,  thus  to  live  according  to  the  precepts  of  the  Lord, 
since  this  is  to  love  God  and  the  neighbor,  and  this  comes  down 
from  the  Lord's  love.  No  one,  in  fa6t,  can  love  the  Lord  and 
the  neighbor  except  from  the  Lord ;  for  this  is  the  veriest 
good  for  man,  and  all  good  is  from  the  Lord.  That  "good 
pleasure"  has  this  signification  is  clear  from  the  following  pas- 
sages.    In  Isaiah: 

"  In  My  wrath  I  smote  thee,  but  in  My  good  pleasure  have  I  had  mercy  on 
thee"(lx.  10). 

"To  smite  in  anger"  signifies  temptation;  "in  good  pleasure  to 
have  mercy"  signifies  deliverance  by  love  ;  "to  have  mercy"  is  to 
do  good  to  the  needy  from  love.     [5.]  In  David : 

"  My  prayer  is  unto  thee,  O  Jehovah,  in  the  time  of  good  pleasure;  OGod, 
in  the  greatness  of  Thy  mercy  answer  me,  in  the  truth  of  Thy  sal- 
vation  "  {Psalm  Ixix.  13). 

"The  time  of  Jehovah's  good  pleasure"  signifies  acceptance  from 
love;  "time,"  in  reference  to  men,  signifies  the  existing  state,  but 
in  reference  to  Jehovah,  existing  without  end,  thus  His  love,  be- 
cause this  is  unending.  Hearing  and  help  from  love  through  the 
proceeding  Divine  which  is  Divine  truth,  is  signified  by  "  in  the 
greatness  of  Thy  mercy  answer  me,  in  the  truth  of  Thy  salva- 
tion."    [6.]   In  Isaiah  : 

"Jehovah  said,  In  the  time  of  My  good  pleasure  have  I  answered  thee, 
and  in  a  day  of  salvation  have  I  helped  thee"  (xlix.  8). 

Here  also  "  time  of  My  good  pleasure,"  that  is,  of  will,  signifies  the 
Divine  love  ;  and  "  to  answer  "  signifies  to  bring  aid,  and  to  bene- 
fit.    [7.]    In  the  same, 

"  To  proclaim  the  year  of  Jehovah's  good  pleasure, ....  to  comfort  all 
that  mourn  "  (Ixi.  2). 

This  is  said  of  the  coming  of  the  Lord  ;  and  "  year  of  Jehovah's 
good  pleasure  "  signifies  the  time  and  states  of  men  of  the  church, 
when  from  love  they  can  be  succored,  therefore  it  is  said,  "  to 
comfort  all  that  mourn."     [8.]    In  David  : 

"Thou  dost  bless  the  righteous  ;  Thou  wilt  compass  him  with  Thy  good 
pleasure  as  with  a  shield  "  {Psalm  v.  12). 

Here  "  good  pleasure  "  plainly  means  the  Divine  love,  from  which  is 
the  Lord's  protection  of  every  one  ;  prote<5lion  by  the  Lord  from 
love  is  signified  by  "Thou  wilt  compass  him  as  with  a  shield." 


CUAI'    IV..  viiKSK   II. — N.  295[r].  497 

(9.]   Ill  the  same, 

Jehovah  "  opencth  Iho  hand  and  satisficsl  every  living  thing  wiih  Hi' 
good  pleasure  "  {Psalm  cxlv.  16) ; 

"to  oiKii  the  hand"  signifies  to  gift  with  good  ;  and  "to  sat- 
isfy every  Hving  thing  with  His  good  pleasure"  signifies  from 
love  to  enrich  with  Divine  truth  all  who  receive  life  from  Him. 
[lO.l    In  Moses, 

"Of  the  precious  things  of  the  earth  and  the  fulness  thereof  and  the  good 
pleasure  of  Him  that  dwelleth  in  the  bush,  let  them  come  upon  the 
head  of  Joseph,  and  upon  the  crown  of  the  head  of  a  Nazarite  of 

his  brethren O  Naphtali,  satisfied  with  the  good  pleasure  and 

the  blessing  of  Jehovah"  {Deut.  xxxiii.  16,  23). 

"Joseph"  in  the  highest  sense  signifies  the  Lord  in  resped 
to  the  spiritual  Divine ;  in  the  internal  sense  the  spiritual  king- 
dom ;  and  in  the  external,  salvation,  fru6lification  of  good,  and 
multiplication  of  truth  (see  A.C.,  n.  3969,  3971,  4669,  6417).  This  makes 
clear  what  is  signified  by  Joseph's  having  "of  the  precious  things 
of  the  earth  and  the  fulness  thereof,  and  the  good  pleasure  of  Him 
that  dwelleth  in  the  bush."  "  The  precious  things  of  the  earth  "  are 
spiritual  goods  and  truths  tlierefrom  belonging  to  the  church  ;  tlie 
"earth"  is  the  church  ;  the  "good  pleasure  of  Him  that  dwelleth 
in  the  bush"  is  the  Lord's  Divine  love  of  truth;  the  "bush"  in 
which  the  Lord  appeared  to  Moses  signifies  that  Divine  love. 
"The  head  of  Joseph  "  signifies  the  wisdom  of  the  intern;il  man  ; 
and  "the  crown  of  the  head  of  the  Nazarite  of  his  brethren"  sig- 
nifies the  intelligence  and  knowledge  {sdentia)  of  the  e.xternal  man. 
"  Naphtali "  (which  means  strtigglings)  signifies  temptations  and 
after  them  consolation  and  blessing  from  Divine  love,  which  is 
meant  by  "satisfied  with  the  good  pleasure  and  the  blessing  of 
Jehovah."     [II.]    In  Isaiah  : 

"Wilt  thou  call  this  a  fast,  and  the  day  of  Jehovans  good  pleasure?. . .  . 
Is  it  not  to  break  thy  bread  to  the  hungry  ;  and  ....  when  thou  stest 
the  naked  that  thou  cover  him  ?"  (Iviii.  5,  7.) 

That  "Jehovah's  good  pleasure,"  in  reference  to  men,  signifies  to 
live  according  to  His  precepts,  which  is  to  love  God  and  the  neigh- 
bor (as  was  said  above)  is  evident ;  for  it  is  here  said  that  "  His 
good  pleasure  is,  to  break  their  bread  to  the  hungry,  and  to  cover 
the  naked  ;"  "  to  break  bread  to  the  hungry  "  signifies  from  love  to 
do  good  to  the  neighbor  who  desires  good;  and  "to  cover  the 
naked"  signifies  to  instru6l  in  truths  him  who  desires  to  be  in- 
struiflcd.     [12.]    In  David: 


4q8  apocalypse  explained 

"  (  have  desired  to  do  Thy  good  pleasure  "  (that  is,  Thy  will),  "O  my  God  i 
and  Thy  law  is  in  my  bowels  "  {Psalm  k1.  8). 

In  the  same, 

"  Teach  me  to  do  Thy  good  pleasure  ; Thy  good  spirit  shall  lead  me 

into  the  land  of  uprightness  "  {Psalm  cxliii.  lo). 

In  ine  same, 

"  Bless  ye  Jehovah,  all  His  hosts  ;  ye  ministers  of  His  that  do  His  gooc' 
pleasure"  {Psalm  ciii.  21). 

To  "do  the  good  pleasure  "  of  Jehovah  God  signifies  to  live  accord- 
ing to  His  precepts  ;  this  is  His  good  pleasure,  that  is,  His  will,  be- 
cause from  Divine  love  He  wills  that  all  should  be  saved,  and  by  it 
they  are  saved.  Moreover,  in  the  Hebrew  the  expression  "good 
pleasure"  means  will;  for  whatever  is  done  according  to  the  will 
is  well  pleasing,  and  the  Divine  love  wills  nothing  else  thian  that 
'ove  from  itself  may  be  with  angels  and  men,  and  His  love  is  with 
them  when  they  love  to  live  according  to  His  precepts.  That  this 
is  to  love  the  Lord  He  teaches  in  yo/m 

(xiv.  15,  21,  23,  24;  XV,  10,  14;  xxi.  15-17). 

[^#.]    [13.]    That  "  will "  signifies  love   in  a  contrary   sense, 
namely,  love  of  evil  and  love  of  falsity,  is  evident  in  yohn: 

As  many  as  received  Jesus,  "  to  them  gave  He  the  power  to  become  the 
sons  of  God,  even  to  them  that  believe  in  His  name;  who  were 
born,  not  of  bloods  nor  of  the  will  of  the  flesh  nor  of  the  will  of 

•         man,  but  of  God"  (i.  12,  13). 

•'To  believe  in  the  Lord's  name"  signifies  to  live  according  to 
the  precepts  of  His  teaching.  That  "the  Lord's  name"  signi- 
fies all  things  by  which  He  is  worshipped,  consequently  all  things 
of  love  and  faith,  see  above  (n.  I02[a],  135).  "Not  of  bloods" 
signifies  not  in  a  life  contrary  to  good  and  truth  ;  "  not  of  the 
will  ol  the  flesh"  signifies  not  in  a  love  of  evil ;  "not  of  the  will 
of  man  [vir)''  signifies  not   in   a   love  of  falsity.     (That  "flesh,"  in 

reference  to  man,  means  the  voluntary  that  is  man's  own  {prcfo-iutK  voluniarium), 
thus  evil,  see  A.C.,  n.  148,  149,  780,  999,  3813,  8409,  10:^83;  ana  that  man  (vir) 
means  tlie  intelledlua'  that  is  man'r  own  [propritim  intellefluale),  which  is  falsity 
see  n.  4823). 


This  book  is  due  two  weeka  from  the  last  date 
stamped  below,  and  if  not  returned  or  renewed  at  or 
before  that  time  a  fine  of  five  cents  a  day  will  be  incurred. 


FEB  1 5  2m 


jHivtR'^'V, 


0031253040 

I 


uwodenborA 


«3-i,&.^A-    Svs(S4-G 


I 


1 


jU\  *>^  ^'^^ 


